Hypocrisie came apace and the Roman Empire being removed Antichrist or the Bishop of Rome by degrees lifteth up his head above all that is called â—od Bernard who lived about the year 1140. comparing these three Ages in a Sermon which he calleth Parabola de Nuptiis Fily Regis saith when Satan saw that he could not by open Battel prevail against the Church in the days of the Apostles and Martyrs but that she did spread and increase he turneth to hid and fraudulent persecution to deceive some of her Members by whom the more powerfully and subtily he might execute his malice so by his craft he stirreth up Arrius Pelagius Photinus and such others who feigning themselves to be the servants of Christ might lead away his Spouse into Errors which Policy when the Holy Teachers did perceive they did oppose wrestle by disputations confute the Hereticks and brought their Lady again into the way of Truth ...... Behold the enemy is overcome both in his open persecutions and hid seductions and now the Spouse having no enemy walketh in pomp Nevertheless the crafty Serpent indeavoureth to spoil her and what he cannot do in the high way he layeth snares by the way side here he setteth Mony-changers with much gold and silver there he setteth the Sellers of precious cloaths and ornaments in another place wines and pleasant drinks and all sort of meats in another the Triumphs of them that glory in worldly pomp in another he shews fair maids and all enticements of Lust but who is wise walks with the Bride in the right way and the fools leave the way and take their pleasure in the Divels Tents and prefer them unto Christ And what shall I say of them who when they should rule the Church of God and having entred into the right way do look aside with admiration into the Tents of the Divel do look upon the things there and not finding to satisfie their desires do spoil the Bride of her Ornaments and wast them filthily fulfilling their wicked lusts so she goeth in rags and few abide with her so far Bernard The fourth Age is worse of Antichrist reigning and the Church lurking and contains the space of almost 300. years in which time both doctrine and holiness of conversation was almost utterly extinguished In the East the Mahumetists did prevail thorow Asia and Affrick and in the West the Bishops of Rome turn all up side down except that in some places and persons as well in the East as West holiness of life and purity of doctrine did in some measure remain but Pope Gregory the VII and his successors so far as they could did wrest all religion to serve their gain and ambition and to this end they violate all order dissolve all discipline deface all religion and domineer over Princes Emperours Nations and Consciences of men Before that time one might have spoken freely for the true Faith but now whatsoever the Pope willeth that must stand for an Oracle because the Pope cannot err forsooth and whatsoever is spoken against him ipso facto it is black heresie and punshied with fire and sword Then it might have been said the Church is gone into the Wilderness yet sending forth sufficient witnesses whose names are not obscure nor their doctrine unknown of whom some are mentioned here but for brevity I have passed over many who are recorded by others and many thousands who bowed not their knee to Baal nor received the Mark of the Beast are unknown The Fifth Age is of the Church reverting and Antichrist raging untill this present age when Reformation was aimed at and begun in the West Antichristian pride was detected and the number of true Believers did increase Then Satan was let loose again the thousand years of his binding from the daies of Constantine being expireÌ„d then persecutions were frequent Antichrist foamed and opened his mouth wide to devour the sheep of Jesus But he who preserved the Woman in the Wilderness is the stronger so that the Gates of Hell were not able nor shall be able to prevail against her yea by the breath of his mouth and preaching of the Word her enemies are scattered Antichrist is revealed and true Christians are multiplied And in these five diversities of times I suppose the Church-history may well be comprised Herein my aim hath been to see where the true Church was before Martine Luther as the Papists are oft objecting and when the Romish Virgin became an Whore And for better method herein I have distinguished the foresaid Ages into their own Centuries and every Century into five Chapters The first Chapter is of Emperours because times were reckoned by them and in the second age they became chief Members of the Church under Christ the only Head both in degree and authority and we have just reason to think that some chapters or large passages of the Holy Revelation are understood of their estate seeing the Visions of Daniel run for the most part upon the civil Monarchies The second chapter is of the Bishops or Popes of Rome that we may know when the Tyranny of Antichrist did arise and how it came to such height The third is of divers Countries and contains the most notable things that have befallen in other parts of the World The fourth is of Britain that we be not strangers at home The last chapter is of Councels and declares the most remarkable Acts of the Church yet all the Canons that I have picked out are not of one sort for some are to be embraced and others are to be rejected which I have marked to let see that such errours and ungodly constitutions have not been alwaies in the Church as the vain glorious Papists believe or would make us believe These things howsoever worthy of consideration cannot be declared but we shall therewith receive many other usefull instructions especially what hath been the estate of the Catholick and true Church thorow these last thousand years in what places and persons the Truth hath had her abode and where and when Heresies did begin and what opposition was against them both in their birth and growth when a Nation or two was infected with an errour in the midst of the same erroneous Church were some Souldiers of Truth some standing up for one article or more and others maintaining other points albeit in some points the same Souldiers were infected with the poisonous milk of their diseased Teachers Or to speak more plainly we will see in the Western Church as it was wont to be called some following the Truth zealously in all points fundamental and therefore have been separated from the Church of Rome which being once a true Church and first in order by humane constitution hath in divers ages hatched many errours for she hath not abandoned all the principles of Christianity nor became so corrupt all at once and by her enchantments of worldly policy or by violence hath caused these nations to follow her now deceiving
as may fall amongst the Souldiers in their march that none of them durst take an Apple without the licence of the owner upon pain of death The people being bewitched with such fair inducements did submit unto him as their Prince Doctour and Law-giver He deceived some by words and compelled others with the sword unto subjection The Persians as is touched were easily brought to his obedience When they prevailed over Christians they dealt with them without mercy in Jerusalem they shewed more then beastly cruelty in a Church of Caesarea they massacred above 7000. Christians they made Cyprus once without one Christian about the year 700. they slue in Isuaria 150000. and kept 7000. captives At that time Homar their Prince excused all this cruelty with pretext that he did only pursue the worshippers of images for about that time images were frequent in Christian Churches and the Sarazens could not look on an image for religion We may say then Homar was the rod of God correcting the idolatry and will worship of Christians and the same images did give great advantage to this common enemy by dissention of Christians as followeth in the next Century About the same time arose two several Kingdoms of the Sarazens the first in Asia whereof the chief City was builded by the ruines of Babylon and was called Baldac or Baldacut an 630. after two years Mahumet was poisoned by Albunar one of his Disciples to the end he might have experience of his Prophecies for Mahumet had said that within three daies after his death he would rise again But when Albunar had waited 12. daies he found his body torn by dogs and gathered his bones or what was remaining and buried them in a Pitcher at Macha in Persia He delivered other Prophecies but his followers have not as yet found the truth of them Not many years after the erection of this Kingdom the Aegyptians were wearied of the Roman Empire and sent for the Sarazens unto their aid but it was to their greater woe For the Sarazens made a prey of them and erected another Kingdom in Affrick whose Seat was Alcair or Babylon in Aegypt In both Kingdomes the Supream Governour both in Policy and Religion was called Calipha and they ruled the Provinces by Presidents whom they called Sultans or Soldans who were also High-Priests CHAP. IV. Of BRITAIN 1. THe Papishes do brag that the Roman Church is the Mother of all The Roman Church is the Mother of all other Churches Churches and that all Countries who ever believed in Christ were first converted to her faith by such as were precisely sent or at least had their authority from the Pope who lived in the time in which they were converted This say they is so openly set down in the History of the first conversion of every Country as no Protestant were he never so impudent can without blushing deny it So speaketh Thomas Hill a Doctour of Doway in his 4. reason Of his Catholick Religion If the like lies were not frequent amongst them it may seem a wonder how men can be so impudent if they but read the Acts of the Apostles where we have a conversion of Nations without the mention of a Church at Rome And the like may be said if they had read the Recognitions of Clemens whom some call the first Bishop of Rome and some call him the second and some the third all these Books are concerning the conversion of Nations and yet in them is little or nothing of a Church in Rome till he came to the last book and neither is there one word of sending Teachers from Rome into other Nations so that many Nations were converted before any Christian Church was at Rome Other Nations can shew by whom the light of the Gospel came unto them But for Especially not of the old Britans nor Scots Britan say they it is clear That Gregory the I. sent Augustine who is called The Apostle of the English And was not the Christian faith in Britan before that time Read the second Apology of Athanasius and in the first page you shall find that in Constantius time some from Britan were at the great Councel in Sardeis and in the former chapter Sect. 8. we have heard the testimony of Jerom That from Jerusalem and from Britan the Gate of Heaven is equally patent and in other places he mentioneth them and 200. years before him Tertullian against the Jews sheweth That the places of Britan which were unaccessible unto the Romans were subject unto Christ And what places these were Baronius in Annal. ad an 186. Sect. 6. teacheth That it is certain that the Romans did possess the South part of Britan and Adrian caused a Wall to be made betwixt Cart-den and Dumbarton to be a partition between them and the Scots But saith Baronius the Britans who did possess what was on the North-side of the Wall did often pass over and provoke the Romans unto Battel In the time of Eleutherius Bishop of Rome Lucius King of South Britan was a Christian and Baronius cannot deny but long before that the Gospel of Christ had been brought into Britan as saith he Testatur Gilda sapiens And at the same time Donald King of Scotland was a Christian and in the daies of Dioclesian when the persecution was hot in the South part many Christians took their refuge into the North part where the King Crathilint received them and for safety sent many of them into the Isle of Man and there builded a Church unto them that they might serve God freely It is true the South part did change their Inhabitants for division falling amongst them the one party sent for the Saxons for their aid and these were Heathens and subdued all the country except that which is now called South and North Wales and that for their prophaneness and contempt of Religion as Gildas testifieth in a little book de excidio Britannico which is in Bibliotheca Patr. de la Bigne tom 5. About the year 600. Ethelbert had married Bertha Gregory the I. lib. 9. Epist 59. calleth her Aldiberga a Christian who brought with her Lethard a Preacher Beda hist lib. 1. cap. 25. calleth him a Bishop he preached in a Church at Canterbury called Saint Martin's that had been long time before When Augustine was sent by Gregory and came thither he stayed in the Isle of Tenet untill he knew the King's will Beda ibid. By means of Bertha licence was granted and he preached before the King After his conversion Augustine had intelligence of the Britans and sent unto them and craved a meeting with them three of them came unto him he did speak at first fairly and desired them to join with him in conversion of the Heathens They answered We have our own Bishops without their knowledge we may do nothing Then by authority and procurement of the King he inviteth them to a Synod at a place which from him was called Austin-oke or
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
John Major à Scot famous Professour of Divinity in Paris publisheth some propositions which he handleth more largy on lib. 4. Sentent dist 24. quaest 3. First the most great high priest hath no temporal government over Kings c. 2. If thou say he succeded unto Christ and Christ is Lord of all thou canst not prove that Christ according to his manhood is Lord of all seing he said unto Pilat My Kingdom is not of this World and albeit the antecedent were granted the consequent is weak and impossible to be proved for the Vicar is not of such authority as his Superiour and Christ did institute Sacraments and gave the law of grace and he may revoke all the positive law of Godâ— but the Pope may not doe so 3. If we grant the contrary then it followeth Constantin gave nothing unto Silvester but only restored his own unto him but the contrary is dist 96. c. Constantinus 12. q. 1. c. Futurum 4. The Popes confesse that temporal jurisdiction belongeth not unto them neither will they derogate from the right of Kings Innocentius III. in cap. Novit de judiciis and Alexander in C. causam Qui filii sint legitimi 5. Many devote Kings who are canonized by Popes never acknowledged the Pope of Rome to be their superiour in temporal things and died in that belief for earthly power dependeth not upon the Spiritual power of the Pope as a Centurion on his Colonell but as two powers that are not subordinate or whereof the one dependeth not on the other for a King is not the vassall of the Pope so neither is the Emperour any way subject unto him These were not the opinions of one Scote alone but the common tenentes of France as is also manifest because on the 27. day of March An. 1517. was a solemne appellation of the Vniversity of Paris in their general congregation at S. Bernards for themselves and for all who would adhere unto them by their Proctour Arnulph Monnart before William Huk Docto. V. I and Dean as an authentik person because they could not compeare before him to whom they did appeale wherein they protest that they will attempt nothing against the catholick Church nor power of the Pope being wel advised then they declare that the Papall power maketh not the Pope impeccabilis that is such as can not sin neyther hath leave to sin and therefore if he command any thing that is not just he should patiently endure if it be not done which is wickedly suggested unto him neyther should obedience be given unto him if he decree any thing to be established against the preceptes of God yea justly may he be resisted But if he be aided with assistance of potent men who are perhaps deceived with wicked suggestion or no good Counsell so that he can not be resisted yet one remedy remaineth by the Law of nature which no Prince can take away to wit the remedy of appellation which is a kind of defense competent unto every man by the law of God of nature ofman Then they approove the Councells of Constance and Basile they do urge the constitutions made in them for reformation of the Church which was necessary at that time this they declare particularly to wit the remedies against simony annates c. In prejudice where of say they Leo X. in a certain assembly within Rome wee know not how yet not gathered in the Spirit of the Lord with whom nothing can be discerned nor decerned aganst the law of God Holy Councells he I say gaping after his own lusts Iucre Therefore we the Rectour University feeling ourselves burthened wronged opprest doe appeal-from our Lord the Pope not being well advised in abrogating the ordinances of the said Sacred Councell of Basile of the pragmatike sanction in setting forth new statutes unto a Councell to be lawfully assembled instantly more instantly and most instantly protesting that we will prosecute this appellation by way of nullity abuse iniquity or any other way that we best may option remaining unto us c. The chieff members of the University did all subscribe solemnely and their seall was affixed Fasc rer expet Fol. 34 35. 22. Vlâ—ichius Vttenus caused to re print the book of Laurentius Valla against the forged Donation of Constantine and he prefixed an epistle unto Pope Leo An. 1517 where he saith Let it come to light if any thing hath been a long time hid and let it come with the more confidence as it is more true or hath been written the more sincerely What a booke is this which other Popes could not endure because they would not heare the truth ..... What doth that concerne you that they said It is written against the honour of the Ecclesiasticall estate or that they said it speaks amisse of the highpriests for certainly they were not highpriests which did forge the Donation of Constantine because they were not shepheards Nor was it the Church that received it because it was not the Congregation of believers in Christ For if these had been shepheards they would have fed Christs sheep and not invaded and devoured them And if they had been the Church certainly they had called the Nations unto life and liberty and not have drawn Empires and Nations under their yoke ..... Certainly all the most bitter speeches and all the most cruell deeds are justly due unto these high priests who have forged that detestable crime And why not unto robbers thieves tyrants For who is a more violent robber then he which catcheth so that he holds no measure in robbing such were they who upon the least occasion have gone into infinite boldnesse of robbing who have sold grace and for so long a time have set to sale pardons dispensations and bulls of I know not how many kinds who have appointed prices for remission of sins and have purchased gain from the punishments of hell ..... who are not content to crave extraordinarily once a year but sent so oft as they would to require some pretending for one thing and some for another some at is were for a levie against the Turks and some to build a temple in Rome unto bl Peter and they never doe it And when they had done all these things they would be called most blessed and most holy nor could they suffer a word to be spoken against their manners much less any thing to be done against them But if any man had spoken of liberty or made the least obstacle unto these robbers they would have raged against him to death and quickly have undone him ..... Therefore they were not shepheards because they did not save souls but undid them and they made the sheep of Christ a ready prey unto the devouring wolves I say therefore they were not shepheards but rather wolues nor guardians but traitours and thieves Wherefore it is lawfull to speak ill of them for certainly God did not regard them seing they regarded
one Nation and then another Yet so that the Romish Church was like to a lump of sundry Mettles wherein are some pieces of gold and silver but more of brass and baser mettle all mingled in one cake as there every one cannot point out where the good Mettle is yet a cunning Mineralist knows there is gold in that lump and can sever the richer Mettle from the baser and then purifie every Mettle from their own dross and put another form upon them that every one who is not altogether ignorant may know them So in the Church of Rome though Potentates and Nations for ignorance or fear of enmity and sometimes for hope of advantage against their enemies did cleave unto Rome and seemed to make one visible Church yet in all Countries even in Italy under the face of Antichrist many both of the Teachers and teached did detest the Tyranny and avaricious errours of the Pope and in their hearts wished a Reformation and by writ have published to the World all the Truth for besides them who did openly contest with her there is scarcely any article of controversie but we shall find some of their School-men and Monks disputing with us against the now-Romish errours At last it pleased God to put into the hearts of his refining Preachers and Princes to break the faction of the Romish Church and purifie themselves with their adherents from the dross that their Ancestors had contracted and to unite themselves into another form of government And as the Refiner cannot be said to make new gold but only refineth the praeexistent Mettle and gives it the face it had before the commixtion so the Reformed Church is not a new Church for that supposeth a new Church never heard of before but they have taken themselves unto the old Truth which was obscured for a space in the West with corruption in the domineering part and they have returned into the Discipline of the Primitive Church that was interrupted and they are become like unto them who were separate from the Romish Church and both these have joined hands and hearts against the common errours Herein wholesom is the direction of Cyprian to Pompey contrà Epistolam Steph. pap saying Devote and ingenious minds will readily lay aside errour and search and find the Truth For if we return to the Head and Fountain of Divine Tradition human errour ceaseth and the way of Heavenly Mysteries being perceived whatsoever was darkly lurking under a cloud is discovered by the light of Truth If a pipe of a Conduit which was wont to flow abundantly shall fail at any time will not men go unto the Fountain that the cause of the failing may be known whether it hath dried in the head or whether that being whole and full the fault be in the mid-way But if it have failed by the fault of the broken and sinking pipe that the water could not flow constantly they amend and make strong the pipe that the water may be brought for the use of the City with the same aboundance and integrity as it comes from the Fountain This should the Priests of God do which will keep his commands that if truth should be in doubt or changed we should return unto the Divine Fountain the Evangelical and Apostolical tradition and from thence let the reason of our acting arise whence was the order and original It hath been delivered unto us that there is one God and one Christ and one Hope and one Faith one Church and but one Baptism ordained in that one Church from which whosoever departeth he must be found among Hereticks and if he will maintain them against the Church he fights against the mystery of Divine Tradition So far Cyprian THE THIRD AGE Of the CHURCH OR The History of the Church Fading and of Anti-Christ Rising containing the space of 400. years from the Year of our Lord 600. untill the year 1000. CENTURY VII CHAP. I. Of EMPEROURS PHOCAS a mean Captain in Thracia in a sedition An Vsurpâ—r reigneth crâ—ftily wickedly infortunately of the people did kill his Soverain Maurice usurped the Crown and held the Empire 7. years He began to establish himself by favour Cyriachus Patriarch of Constantinople had crowned him and then did hate him for his cruelty against the house and friends of Maurice the Western part of the Empire was aiming at liberty and like to forsake him Wherefore he dealt gently with Pope Gregory I. and after him he set up another of his own mind and then another in the See of Rome They played to others hands the Emperour gave unto Boniface the Title of Universal Bishop and the Pope promised fidelity unto Phocas He was given unto Covetousness in oppressing the Provinces with Tributes to Lust in defiling other mens wives as for Intemperancy carousing was his glory Zonar annal li. 3. In all the Provinces of the Empire was great disorder and little justice The Persians subdued Mesopotamia Assyria Syria and took Jerusalem for Cosroes pretending to revenge the death of his Father-in-law Maurice killed the most part of that Army which had advanced Phocas or assisted him and the rest of them were sent captive into Persia Pe. Mexia France had lately gone away and now Germany a great part of Italy Pannonia Misia and other parts made a full defection Wherefore the Senate of Constantinople seeing And dieth miserably that either the Empire or Tyrant must perish especially Priscus one of the chief Captains under Maurice and now the son-in-law of Phocas and Heracleon the Governour of Affrick whose wife Phocas had defiled consulted together and sent Armies from Affrick and Thracia they took Phocas in Constantinople and gave him just reward they cut off his hands and feet then his privy members at last his head some write they burnt his body in a brazen Cow and others say they cast it into the Sea An. 609. Zonar annal to 3. 2. HERACLIUS son of Heracleon Governour of Affrick was made Hard beginnings bring glory Emperour with general consent of People Armies and Senators and was crowned by Sergius the Patriarch He found the Empire in a troublous time but his glory was the greater His Deputy Campsinus usurps the Kingdome of Italy and was quickly subdued and slain by Eleutherius whom the Emperour sent against him Bajanus made himself King of Bavaria and molested the Empire in the West that Cosroes had the less opposition in subduing Aegypt and Affrick unto Carthage in the end Heraclius brought the Bavarians under command he crowned his son Emperour and went in person against the Persians Pe. Mexia First he dealt for peace by Ambassadors A good cause gives confidence Cosroes said he would not lay down Arms until he had abolished the worship of the crucified God and the Persian God were worshipped every where Then Heraclius was the more confident that the Wars was not so much for the Empire as for defence of the Church and worship of God
Boniface in these words As for these things whereof you demand what should be received and what refused especially of Fowls as Jaws Crows and Storks Christians should never eat of these and far rather should they abstain from Hares Bevers and wild Stags Like a Manichean he speaketh against the Apostle 1 Tim. 4. In another Epistle he biddeth Boniface exact a Tribute of the Sclavi lest sometime they challenge their own land and by paying Tribute they may know that their land hath a Superiour Who gave him their land he now will incroach Nevertheless in another Epistle he saith he did swound when he read in a Letter that Boniface had sold Palls for money He sate about 10. years and died an 752. 8. STEPHEN the I. died on the third day after his coronation Some do not reckon him 9. STEPHEN the II. was offended with Aistulph who exacted Tribute from the Church-lands and because it was refused took up Arms. Stephen seeing no appearance of aid to come from the Emperour did advise with the people that some writings might be directed unto Pipin The Letters The Popes Letters unto France began thus Unto the most excellent Lords Pipin Charls and Carloman three Kings and our Roman Patriciâ— and unto all Bishops Abbots Priests and Monks and to the glorious Dukes and Counts and unto the whole Army of the Kingdom of France Stephen Pope and all the Bishops Priests and Deacons Dukes Counts People and Army of the Romans all being in anguish Observe this was not of the Pope only nor of the Clergy only but likewise of the Dukes and other people and 2. the names of the Kings is set before the Pope's name With how dolefull and bitter grief we are encompassed on every side with how great perplexity and doubtfulness we are distressed and how many tears our eyes do shed because of the continual troubles which are multiplied upon us we think that the smallest parts of all the elements do declare for who beholding our tribulations will not mourn Who hearing our calamities will not howl Therefore let us remember the words of good Susanna Affliction is on every side and we know not what to do O ye most truly Christians behold The daies of trouble the daies of mourning and bitterness are come upon us seeing it is come as we were fearing from the Lombards for we are afflicted distressed and on every side besieged by their most ungodly King Aistulph and that Nation and with the Prophet we pray the Lord saying Help us O Lord of our salvation and for the honour of thy name deliver us and again Take the sword and the shield and arise to help us For behold please to know how the Covenant of peace is violated by the foresaid wicked Aistulph and his Nation and we could obtain nothing that was capitulated and confirmed by bond of Sacrament And now because no condition is kept unto us and on the first day of January all the Army of the Lombards have made their randevouz in Tuscia and have camped at the Gates of Saint Peter and Saint Paul and the Gate Portuen and Aistulph himself with another Army have fixed their Tents at the Gate of Salaria and other Gates and hath oft said unto us Open unto me the Gate of Salaria and I will enter into your City and give me your High-Priest and I will shew clemency unto you If not beware lest when I have battered down your Walls I kill you altogether with the sword and let me see who can deliver you out of my hands Wherefore we could scarcely direct this Bearer by Sea with these Presents unto your Christianity we have written them with many tears Wherefore our Beloved I beseech you and as if I were present I adjure by the mysteries before the true and living God and before Saint Peter the Prince of the Apostles that with great speed you help us lest we perish seeing under God we have committed all our lives into your hands forsake us not Our Beloved come forward and help us who under God flie unto you that when you have brought forth good fruit may in the day of the future trial say Our Lord Peter Prince of the Apostles behold us thy clients we perfecting our course have kept the faith the Church that was commended unto thee we have defended and delivered from the hands of the oppressours and we standing without spot before thee do offer unto thee the children which thou didst commit unto us safe and sound from the hands of their enemies Then both in this World and that to come ye shall receive the joys of heavenly rewards After this the Pope sent another Epistle in the name of Saint Peter as if it Another Letter in the name of Peter had been written from Heaven it beginneth thus Peter called an Apostle Grace and Peace and Power to deliver the holy Church of God and the people of Rome committed unto me from the hands of their enemies be fully given from the Lord our God unto you most excellent men Pipin Charls and Carloman three Kings and to the most holy Bishops Abbots Presbyters and all religious Monks and also to the Dukes Counts and all the general Armies and people of France I Peter Apostle whilest I am called by Christ the Son of the living God through the pleasure of the Supream clemency and ordained by his power to be enlightner of all the World the Lord himself our God confirming it with these words Go teach all Nations and again Receive ye the Holy Ghost whose sins ye forgive Wherefore all who hear and fullfill my preaching may truly believe that in this World at the command of God their sins are loosed and being pure and without spot they shall enter into that life Therefore I Peter the Apostle of God who have you my adopted children to defend from the enemies hands this Roman City and the people committed of God unto me or to deliver the house wherein I according to the flesh do rest from the prophanation of the Gentiles provoking all your love do exhort and protesting do admonish you to deliver the Church of God which by Divine Power is commended unto me seeing they suffer very great afflictions and oppressions by the most wicked Nation of the Lombards think not otherwise but trust it for certain that I my self am standing alive in the flesh before you And our Lady the Mother of God the Virgin Mary with us doth adjure you with the greatest obligations and protesteth and admonisheth and commandeth c. Behold with what fooleries and impieties they would bewitch the World But Pipin nor his brethren did not levy an Army untill Pope Stephen came into France when he took his journey he commended himself unto Saint Mary and his sheep unto Saint Peter Lib. Pontific Pipin hearing of his coming sent his son Charls an hundred miles to meet him and when he came within three leagues of Carisiac Pipin went forth
unto him and returned on foot and the Pope on horse Then Pipin was crowned again for the greater pomp by the Pope He went into Italy and forceth Aistulph to give hostages that he shall render unto the Pope all due right So soon as Pipin was returned into France Aistulph raiseth a greater Army and did more harm unto Rome then it had suffered in 300. years before Then Pope Stephen writ another supplication unto Pipin who made no delay but forceth Aistulph to perform the former conditions and gave unto the Pope the Exarchate of Ravenna Within a year Aistulph dieth then a division falleth between Rachis and Desiderius for the Kingdom the people for the most part were for Rachis and Desiderius agreeth with the Pope to ratifie what the Kings had given and to give more if he would procure aid for him Wherefore Pipin writ his fourth Epistle unto Pipin giving him thanks for his aid wishing many blessings unto him and shewing that Aistulph was strucken by the hand of God and drowned in the bottom of Hell and that by the hands of Peter Prince of the Apostles and by thy most powerfull arm speaking unto Pipin Desiderius a most mild man was ordained King of the Lombards who had sworn to restore unto Saint Peter the Cities Faventia Insubres and Ferraria with all their Territories and also Ausimo Aucona Humana Bona with all their Territories and he had sworn to keep peace with the Church of Saint Peter and to be loyal unto the Crown of France and intreated Pipin to approve the Coronation of Desiderius upon these conditions Henceforth the Pope lifteth up his head and having large Territories given unto him will not rest untill he be Monarch of the World When Stephen had peace he begun to repair the Churches which Aistulph had caused to be thrown down and died in the sixth year of his Papacy 10. PAUL the I. succeeded his brother He did write many Letters unto Letters of Pope Paul to France King Pipin In the first he speaketh of his brothers death and ingageth himself to continue the League contracted by his brother and the King and he craveth that Pipin would do so In the 3. He giveth thanks unto Pipin for his defence against their enemies and promiseth to cause the Monks to learn the songs of Carloman In the 4. He sheweth that he did suspect Marinus a Priest of Rome to consult with the Emperour's Legates and to withdraw him he had sent him unto the King and craved that he would make him a Bishop there In the 5. he sheweth that his Nuntio was not returned from Constantinople In the 6. he giveth thanks for his exalting the Church of Rome and sheweth his confidence under God to consist in the arm of the most puissant King Pipin and craved to send a Resident by whom he might communicate the purposes and attempts of the Greeks In the 8. he sheweth That the Emperour is already in Arms intending to recover Ravenna and Rome and craved his aid against the Greeks In the 9. he sheweth that he will speak with Desiderius and prepare what is needfull against the Greeks In the 10. he purgeth himself that he had never said that Pipin could not help the Romans now in their distress and he giveth him liberty to deal with Marinus as he will In the 12. he sheweth that the Beneventans had taken some parts of Campany and made them subject unto the Governour of Sicily he admonished them once again to desist and if they would not he was resolved by the power of God and help of Pipin to send an Army against them as the enemies of blessed Peter and Pipin and he craved that the King would chide them by Letters and if they will not obey that he would consent unto the expedition In the 13. he giveth thanks for his defence of the Church and for the peace betwixt him and Desiderius and craved that Pipin would send back the hostages to the end he might have the City Imola In the 14. he sendeth some treasonous Letters of Sergius Bishop of Ravenna and craved aid In the 16. and 22. He speaketh of the Emperour's Legates residing in France and giveth thanks that the King had so honourably accepted his Nuntio with the other and had imparted unto him what he had done with the Emperour In the 19. he giveth thanks for the safety of the holy Church and craved the honour to receive his lately born son from the holy Fount of Baptism In the 21. he promiseth that no favour not terrour should divert him from the King's favour in whom he hath the greatest confidence under God and his Mother and the Apostles In the 26. he writeth much of the cruelty of the Lombards and that he had not sought the return of the hostates but that he might have free passage thorow Lombardy and now he exhorteth and adjureth him fearfully to detain them and to cause Desiderius to restore all the goods of blessed Peter that in the coming of the Lord he might shine as a glorious sun In one Epistle he saith that blessed Peter had chosen Pipin Charls and Carloman three Kings and had consecrated them by his Vicar that they may be defenders of the orthodox faith and maintainers of his flock In an Epistle unto the French Army he calleth Peter Protectour of France In another he writeth that it is lawfull that the Bishop of Rome should reign as the Princes of the Nations do and possess Kingdomes on earth and the glory thereof and to undertake Wars and to vindicate unto himself the emoluments of the Roman Empire In an Epistle to Crodegangus Epist Meten he saith Unto us albeit unworthy in place of Saint Peter is committed the Universal Church of all the World In Catal. test ver lib. 8. many other of his Letters are mentioned Those declare the rising of Peter's Vicar though himself did never attempt or claim such things Paul sate 10. years After his death Desiderius King of the Lombards sought to have the friendship of a Pope towards him wherefore his brother Toto Duke of Nepet with some souldiers entred into Rome and himself followed by the advice of the Emperor Constantine and caused his own brother Constantine to be chosen who in one day saith Onuphr in Indict was made a Deacon a Priest and Pope and Desiderius compelleth the people who did favour Philippus to sweat unto Constantine Nevertheless he could never obtain the favour of the Romans because he was so nigh unto Desiderius and a friend to the Emperour and a hater of images He sought the favour of King Pipin and by his Letters promiseth to keep the amity begun betwixt him and his Predecessours The Romans in a tumult kill Toto and thrust Constantine into a Monastery an 768. 11. STEPHEN the III. would immediately assemble a Synod and sent unto King Pipin craving that he would send the most learned of his Bishops unto Rome for reformation of
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
being prepared thereby may be the more attentive to the rest After this a Chanter singeth Responsorium 13 so named because when one resteth another answereth The same is also called Graduale because it is sung upon the steps of the Pulpit After it Halelujah 14 is sung to lift up the minds of the people unto Heavenly things and raise them unto Divine contemplations Then the Gospel is 15 read in audience of the people by the Deacon with great authority that his doctrine may be heard and his vertue be understood by the Gospel the mystery of whose body is then celebrate Then the offerings 16 are made by the people and the Offertorium 17 is sung by the Clarks which hath the name from the causes as if one would say The Song of the Offerers And the Pallium corporale 18 is laid upon the Altar which signifieth the cloath wherein Christ's body is wrapped it is of pure linnen and not of silk or purple nor of litted cloath as we find to have been ordained by Pope Sylvester Then are laid down the holy vessels 19 which are the Cup and the Platter upon the Altar these two somewhat resemble the Lord's burial because as then Christ's body being anointed with odours was laid in a new Tomb by the obedience of the Saints so now his mystical body being embalmed with holy prayer is given in the holy vessels to be received by Believers in the ministry of the Priests After all this the Mass 20 is sung by the Priest who when he hath spoken of the lifting up the heart 21 unto the Lord he exhorts the people to give thanks 22 unto the Lord and he filling his mouth with praises praieth that the Almighty God the Father to whom the Heavenly powers do serve would of his grace command that the professions of men may be conform to their voices After this prayer followeth a song made of the songs of Angels and Men 23 to wit Holy Holy Holy is the Lord God of Hosts c. Now is the consecration 24 of the Body 25 and Blood of the Lord and earnest prayer unto God 26 and in the mean time the Lord's Prayer is tooned 27. For when they come to communicate 28 and receive 29 the body 30 they give one to another the kiss of peace 31 and they sing The Lamb of God 32 who takes away the sin of the world that 33 we in peace perceiving the Sacrament may be made of the number of thy children and have all our sins forgiven us After the Communion and a song of that name 34 and the blessing 35 of the people by the Priest a Deacon intimateth unto the people that the Mass is ended 36 and dismisseth them 37. 12. Methodius a Bishop of Moravia Juliamentana went with one Cyril The Bible and Worship in vulgar language into Poland in the daies of Lewis the Godly and converted many of the Sclavi unto Christianity He found the Vandal Letters and translated the Scriptures into that language and in their Liturgy they used the vulgar language therefore he was summoned to Rome he went and defended himself by the testimony of Paul Rom. 14. Every tongue shall confess unto the Lord and he did shew the inconvenience of speaking in an unknown language among these new Proselytes So Pope Nicolaus granteth liberty unto the Scalves and Polonians to use their own language When he returned from Rome he dealt with others in Dalmatia and Illyticum to put away the Latine and serve God in their vulgar language The Bishops and Priests were so offended with him that he was constrained to return into Moravia where he died Catol test ver lib. 9. 13. Huldricus or Uulrik usually called Saint Ulrik Bishop of Augusta Against the 〈◊〉 single life of the Clergy Vindelicor did write unto Pope Nicolaus the I against the Decree for single life of Priests After a modest and grave Preface he saith Since there are very many proofs both in the Old and New-Testament let it not I beseech be grievous unto thy Father-hood that a few of many be inserted into this page The Lord in the old Law ordained marriage unto the Priests which he is never read to have forbidden again But in the Gospel he saith ... because of fornication let every man have his own wife The hypocrites say falsely this belongeth especially to Laicks and they themselves although entred into the Holy Orders spare not to abuse other mens wives After other testimonies of the Scriptures he citeth unto this purpose some testimonies out of Regula Clericor and out of Augustine out of Tripartita Historia he citeth the History of Paphnutius in the Councel of Nice then he bringeth the practice of Pope Gregory the I who once condemned marriage of Priests and when he saw so many heads of babes even more then 6000 which were taken out of his pond he condemned his own Decree and said It is better to marry then to give occasion of murther And then Ulrik inferreth If they had read such an accident as I have I beleeve they would not possibly judge so rashly .... Unto so fond filthy suggestion of this command I will not say counsel they have further said It is more honest to have dealing with many women secretly then openly in the sight and knowledge of men to be knit with one Which surely they would not say if they were of him or in him who said Wo to you Pharisees hypocrites who do all things to be seen of men c. The late Romanists have great spight against this Epistle and call it a Lutheran fiction their Iudices expurgatorii have ordained that it shall not be Printed again and they have forged arguments against it from the name of the Authour and the Age wherein he lived c. But the more they study to darken it it is the more cleared as may be seen in the Treatise of Bishop Hall The honour of the married Clergy lib. 3. sect 2 3 4. One proof of it is thâ—t Aeneas Sylvius de morib German speaking of Ausburg saith Udalrik is the Saint of this Title who did reprove the Pope concerning Concubines So he nameth lawfull wives 14. Gunther Bishop of Colen and Thietgaud Bishop of Trevers went Bishops call the Pope a Wolf c. with a Commission from their Nation unto Pope Nicolaus and were hardly dealt with because they freely delivered the grievances of their Nation They escaped with their lives and did write back complaining of the wrongs which he had done them and then they say The eternal Emperour hath furnished his Empress and Spouse with spiritual and everlasting stuff and beautified her not with frail or perishing dowry .... Which benefits thou as a briggaud interceptest and takest from the Church of God and transferrest unto thee thou art a Wolf unto the Sheep and thou killest the living thou drawest the strong from above and by thy wonders thou thrustest down to Hell ... thou bearest
he suffered neither is that holy wine the Saviour's blood which was for us in bodily things but in ghostly understanding both be truly the bread his body and the wine his blood as was the heavenly bread which we call Manna CHAP. V. Of COUNCELS 1. IN this Century were no Synods assembled for doctrine or discipline A Synod at Rhemes opposeth the power of the Pope as in other times all Nations were so pestered with wars as is touched now only for some personal causes were some Synods among them all one is remarkable at Rhemes in the year 991. where Arnulph Bishop of the place was deposed for some trespass against the King and Gerebert Afterwards Pope Sylvester the II. was placed in that See And here by the way we may see what power Kings had then in deposing and investing Bishops Some of the Bishops would have had Arnulph's cause referred unto Pope John and others did alledge a Canon of the Synod at Carthage of 227 Bishops and Augustine was one of them Causes should be determined where they are begun that there is no need of Appeals unto Bishops beyond Sea that is as they understand it unto the See of Rome Then stood up Arnulph Bishop of Orleance and made a long Oration whereof a part is Let it be far from this holy assembly to defend or accuse any man against Divine or Human Laws .... We deserve to be drawn before the Thrones of Kings if we seem to contradict Divine Laws in any thing .... Most reverend Fathers we do reverence the Church of Rome for the memory of Saint Peter nor indeavour we to resist the Decrees of the Roman High-Priests yet following the authority of the Councel of Nice which the Church of Rome hath also reverenced continually But there are two things that we must alwaies look unto that is whether the silence or new constitutions of the Roman Pope seem to prejudge the received Laws and Decrees of former Councels If his silence shall prejudge then all Laws shall be silent when he is silent and if new Constitutions do prejudge to what end do all Laws serve which are made when all things are governed at the pleasure of one Ye see that these two things being once admitted the estate of the Churches of God is in danger and when we seek Laws by Laws we have no Laws But ô lamentable Rome who broughtest forth so many lights of Fathers unto our Grand-fathers and pourest forth in our time most monstrous darkness and infamous to the following ages Of old we hear of worthy Leo's and great Gregory's what shall I speak of Gelasius and Innocentius There is a long role of them which have filled the World with their doctrine The Universal Church might have been committed and was not committed unto them who for their good life and doctrine excelled all the World howbeit in their happiness this thy priviledge or intended usurpation was opposed by the Bishops of Affrick fearing as we think these miseries rather then the stamp of thy Dominion For what have we not seen in these our daies We have John surnamed Octavian walking in the puddle of uncleanness conspiring against Otho the Emperour whom he had Crowned Augustus Malefacius an horrible monster succeeds going beyond all the World in wickedness and defiled with the blood of former Popes and he also was condemned in the great Synod and chased away Shall it be Decreed that unto such Monsters void of all knowledge of Divine things Where was then the head of Omni-science in his breast innumerable Priests should be subject who are famous throughout the World for knowledge and godly conversation What is this Reverend Fathers and in whose default shall it be thought to be it is our it is our fault our ungodliness which seek our own things and not the things that concern Jesus Christ for if in any man who is elected unto a Bishoprick gravity of manners be required and good conversation and knowledge of divine and human things what is not to be required of him who seeks to be the Master of all Bishops What think ye Reverend Fathers of him who sits in a high Throne and glorieth in his gold and purple cloaths He is more like to Nero than to Peter or Paul nay that is not enough to wit if he be destitute of charity and puffed up with a conceit of knowledge he is Antichrist sitting in the Temple of God and shewing himself as if he were God But if he be destitute of knowledge nor hath charity he is an Idol in the Church of God from whom to seek responses is to advise with an Idol Let any Iesuit answer unto this dilemma for both the parts are sharply pointed and they cannot truly find a third Whither then shall we go the Gospel shews us that a certain man sought fruit thrice on a Fig-tree and because he found none he would cut it down but after intercession he delaied Let us therefore await our Primats and in the mean time let us search where we may find the green Pastures of God's Word Here is a right way of seeking resolution Some witnesses present in this sacred assembly shew that there may be found some worthy Priests of God in Germany and Belgia who are our neighbours Wherefore if the anger of Princes do not hinder the judgment of Bishops might be sought thence rather then from that City whien weigheth judgment by the purse Then he alledgeth and refuteth the Canons that were wont to be cited on the contrary and reports the like practices of the Church of France And then he saith If passage to Rome were stopped with Armies of besieging Barbarians or if Rome were serving a barbarous Prince at his pleasure or were advanced into some Kingdom shall there be no Councels in the mean time or shall the Bishops of the World to the damage of their own Countries await for Councels and Councels of ordering their affairs from their enemies And truly the Canon of Nice which by the testimony of the Romish Church goeth beyond all Councels and all Decrees commandeth that Councels be held twice every year and prescribes nothing therein concerning the authority of the Bishop of Rome But to speak more plainly and to confess openly after the fall of the Empire this City hath lost the Church of Alexandria and Antiochia and omitting mention of Asia and Affrick now Europe goeth away for the Church of Constantinople hath withdrawn her self the inward parts of Spain know not her judgments therefore there is a departing as the Apostle speaks not only of the Nations but of the Churches also that Antichrist seemeth to be before the dores whose Ministers have occupied all France and do oppress us with all their might And as the same Apostle saith now the mystery of iniquity is a working only who with-holds shall with-hold untill he be taken away that the son of perdition may be revealed the man of sin .... Which now is
Zona This heresie spread into Bulgaria as afterwards they were called Bulgari Slavonia Lombardie and France nor could it be restrained by Decrees of Popes nor power of Arms saith Sylvius in Europ c. 16. The Emperor Henry caused to be hanged a number of them ann 1062. and some of them were burnt in sundry places Their errors were They condemned marriage and eating of flesh they dispise the Old Testament and some parts of the New they held that there were two Creators one good Creator of things invisible and another ill of visible things they deny baptism and the resurrection from death Vsser de Ecles statu c. 8. ex Rad. Arden Homil. 8. post Trinit They were divided into divers Sects different in some other opinions and they had their own Bishops 15. All this time since the last mention of the Turks and Saracens the Of the Turks Turks as is said lived under the Saracens subject unto them and their Religion and living by pasturage without any Ruler of their own Nation In this age they became Princes of Babylon and Persia and within a short space they were Lords of all Asia unto Pontus and the Euxine Sea which is called Turcomannia untill this day When the Saracens were divided among themselves especially the Sultan of Persia Hircania or Sogdiana and Media fell at variance with the Calipha of Babylon he sent for the Turks by whose hand he prevailed and when he refused to pay them they robbed him of his Kingdom and were advanced more and more in both the Armenios Cappadocia Bithymia c. In the year 1009. the Turks conquered Jerusalem from the Saracens not long thereafter the Saracens of Egypt were Masters of it again and kept it till the coming of Godifrid About the year 1028. the Calipha of Egypt spoiled the Church of Jerusalem and after twenty years the Emperor of Constantinople made a league with Deber Calipha and by his permission he built the Church again ann 1051. The Turks compel the Calipha of Babylon to create their Prince Tangrolipex Zadok King of Asia Then they made a league with the Calipha of Egypt and reigned peaceably forty and six years At that time Peter an Eremite who was wont to say his Pater Noster by a role of Beads and from whom the Romans have their Gades Pol. Vergil de inven rer li. 5. c. 9. came The first Gades into Rome and reports the miseries of Christians under the Infidels Whereupon the Popes dealt with the Princes to go unto their aid And Pope Urban II. perswaded many Princes at Claremont to recover the Holy The Holy Wars Land as they called it out of the power of Turks and Saracens The Princes took the sign of the Cross for their cognisance and several Nations did vary the colour or situation or some circumstance of that badge to the end the Soldiers might know their own Prince when they had occasion to go into these wars and hence are so many sundry sorts of Crosses in Europe In the first interprise Godifrid Duke of Bullion Prince of Lorain was their General he sold his Dutchy unto the Bishop of Leodium that he might amass the more money with him were his two Brothers Baldwin and Eustachius Bohemund Duke of Apulia Raymond Earl of Tolouse Robert Earl of Flanders Robert Duke of Normandy and Son to William the Conqueror Hugh Brother of Philip King of France c. Two Armies went before Godifrid one under the conduct of Peter the Eremite and the other was commanded by Gotteschalk a Presbyter they were both spoiled for their plundering some in Hungaria and some in Bulgaria and some arriving into Bethynia went abroad without order and were killed by Solyman ann 1096. The Princes went by Sea from Venice and when they did meet with the remnants of the former Companies they were mustered about six hundered thousand of foot and one hundred thousand horse They did first assault Nicomedia and were repulsed by strong fortifications of the City and for want of victuals and the Turks and Saracens joyned against the Christians Alexius Emperor of the Greeks sent aid unto the Christians and then the Turks were forced to yield up Nice ann 1097. After that was an open fight wherein forty thousand Infidels were slain and the Christians with small loss took Iconium the head City of Lycaonia then they gained Heraclea and Tursus appointing the Government of these Cities unto Baldwin who thereafter subdued Antiochia Edessa Cilicia and Comagena c. After all this Ierusalem was taken on the thirty ninth day of the siege and Robert Duke of Normandy was chosen King of all the Conquest and Jerusalem was appointed the chief City of the Kingdom but Robert hearing that his Brother William King of England was dead would not accept it Then Godifrid was proclamed first King of Jerusalem ann 1099. This expedition was begun with a good intention that the Land might be purged from Idolatry and Christians might be freed from grievous tharldom but it was continued by the craft of Popes for enlarging their Dominion abroad and for weakening the Empire and the hinderers of their usurpation that themselves might promove their power with the more facility at home and often that they might gather great sums of money under this plausible pretext as follows very plainly and especially after the 1200. year At the first some did smell the vanity of the Expedition for Anselm of whom in the next Chapter writing unto one William intending thither said I admonish advise pray beseech and command thee as one whom I love that thou leave off thy going to Jerusalem which is not now The vision of peace but of tribulation and leave these treasures of Constantinople and Babylon unto the robbery of bloody hands and think upon heavenly Jerusalem and walk in the way unto it which truly is the vision of peace Lib. 2. Epist 19. Out of these few words appears what was his judgement and also what was the intention of many in that voyage 16. By degrees were the Legati à latere brought in Authority among the Legati à latere Nations and they did enlarge the Popes Phylacteries At first because Rome was the chief City of the Empire from thence as from a Seminary were Preachers sent to sundry Nations to preach and plant the Gospel or to confute Heresies thereafter to provide vacant Benefices and to supply the Bishop of Rome his absence in Synods in all which they did no other thing but as other Bishops might have done and also did But when the Bishops of Rome were made Patriarchs and became ambitious these Legates did the same offices at some times but therewith they began craftily to enjoyn unto Arch-Bishops and Metropolitans to execute some things which by the Word of God they were commanded to do and they would give them power within their own Diocies as if Bishops were Vicars of the Roman Patriarch or his Legate These Primates did gladly
the Bishops to have been more ancient and saith that Amphibal was the first Bishop of the Scots who lived in the Isle of Man where King Cratiliâ—th built a stately Church to the honor why would he not say for the service or worship of our Savior and called it Sodorense Faâ—â—m and that was the Cathedral of the Bishops of the Isles till the Scots were dispossessed of that Isle and from thence the Isle Jona or Icolmkil hath been the seat of the Bishops Then page 7. he telleth of Ninian the first Bishop of Galloway or Candida Casa and of Palladius sent by Eclestin Bishop of Rome and that he ordained Servan Bishop of Orkney and Tervaâ— Bishop of the Northern Picts Page 11. he telleth of a Bishop about Aldham but saith he the story doth not express his name For answer the Histories shew that such men were in Scotland but that they were not Prelates or Bishops in that sâ—nse as of late the name was used is very certain For first All who have written the History of Scotland do testifie that the Church was governed without Bishops and by Teachers who were called Culdees that is The worshippers of God or who taught the worship of God and these were called sometimes Monks for their strictness of life and Priests or Presbyters and sometimes they were called Bishops either in the sense of the Scripture or according to the Custom of other Nations but by that term declaring them to be lawful Teachers or Pastors Boeth li. 6. c. 5. calleth them by these three names Culdees Monks and Priests and Laurentius the second Bishop of Canterbury calleth them Fratres Episcopos Abbates And Bishop Jewel in defense of the Apolo page 122. saith These three names Bishop Priest and Presbyter were all one And it is certain that at Icolmkil was a Colledge of Students and there was one who is sometime called Abbas and sometime Doctor and sometime Episcopus as in that Epistle written by the Clergy of Rome after the death of Pope Severin which is directed unto the Bishops Presbyters Doctors or Abbots These Titles are knit with the particle sive Likewise about the year 600. Columba was the Church-man which was most respected in Scotland and he was the Doctor of Icolmkil for as the King Aidan did use his counsel so when he fought against the Picts Columba did call his Colleagues together and exhorted them to turn their supplications into thanksgiving because the King had got the victory albeit the place of the battel was distant from Jona where Columba lived and was at that time 200. miles at least saith Bishop Spotswood And the same Bishop calleth Convallan Governor of that Monastery after Columba And Buchanan li. 6. in the life of King Kenneth III. saith The ancient Bishops of the Scots were chosen out of the Monasteries and these Monasteries were not for Monks in that sense as they speak afterwards for in li. 7. Buchanan speaking of King Malcolm and the Colledge at Scone saith Malcolm turned the Colledge of Priests that was there into a Monastery of Monks Secondly That the Church of Scotland was not subordinate to Rome and that they loved not the Discipline nor Rites of Rome is most certain by that Contestation which was in Century VII Thirdly That testimony of the Synod at Celicyth in England about the year 816. is without all contradiction that at that time were no Prelates in Scotland seeing they testifie that the Scots gave no honor to Metropolitans nor other Bishops and therefore they forbid the Scots to have any Function in England But in the contrary Bishop Spotswood telleth of Wiro and Plechelm which were consecrate at Rome Bishop of the Scots in the year 632. as it is written saith he in Baron Annal. ad ann 632. and he addeth But by the Cardinals leave our Church had no such Custom before that time nor will it be shewed that before these two any did go to Rome either to be consecrate or confirmed And then he addeth We finde him Wiro shortly thereafter turn Confessor to King Pipin But if he was Confessor to King Pipin he was not Bishop of the Scots nor was Pipin King of France till the year 750. and so Wiro must have been above 160. years old ere he was Confessor I have looked on that place of Baronius and he shews his Author to be Surius ad Maij diem 8. and all both Papists and others hold Surius to be a most fabulous writer as in that particular he writes fabulously for he saith Wiro was Confessor unto Duke Pipin and that Pipin was wont to come unto him with bare feet when he made his Confession This I say is fabulous seeing it is marked as an unmeasureable shew of humility that Justinian II. Emperor made such obedience unto Pope Constantine in falling down at his feet and did not cast off his shoes Nor can it be shewed that any Writer of that Century hath the word Confessor in that sense or that such an Office was at that time In the days of the Emperor Theodosius some such thing had been in use upon a particular occasion but upon a vile scandal it was forbidden Socrat. Hist l. 5. c. 19. And then Baronius ad ann 697. calleth Wiro Episcopum Deirorum when he speaks of the Synod at Utrecht Now it is clear in the life of Pope Gregory I. prefixed before his works that a part of England was at that time called Deira therefore Wiro was not a Bishop of Scotland and therein Baronius Plechelm is called de Candida Massa or Casa But Bishop Spotswood page 4. saith No Bishop in Scotland had any Diocy before King Malcolm III. and so that phrase de candida casa sheweth that Plechelm was born at that place and not that he was Bishop there Likewise Bishop Spotswood page 20. speaks of two Bishops Sedulus and Pergustus who having assisted in a Synod at Rome called by Gregory II. in the year 721. after their return made great disturbance in the Church for erecting of Images It is true in the subscriptions of that Synod such names are there and the one Sedulus is called Episcopus Scotorum and the other is called Episcopus Pictorum And so every Presbyter who went out of Scotland was called a Scotch Bishop but that he was a Prelate of Scotland it is contrary to that testimony of the Synod at Celicyth in Century IX which was near a 100. years after Gregory II. And then see what he did he pressed the worship of Images and the Culdees denied it to be lawful saith Io. Bale Cent. XIV and therefore many of them were deposed such was the fruit of their gading to Rome And Bishop Spotswood page 26. saith expresly that Kellach was the first Bishop of this Kingdom who went to Rome to seek confirmation and that was about the year 904. This instance condemneth what he hath said before of all those others whom he calleth Scotch Bishops Neither
all joyn together against a common enemy so it was in the combat of the Friers The Dominicans did lay the grounds of their opinion on Scripture and doctrine of the Fathers and of ancient School-men And the other party when they could not finde the least taste of Scripture for maintaing their cause they have their refuge unto miracles and consent of the multitude Against them F. Iohannes de Vdine à Dominican useth this dilemma S. Paul and the Fathers said he either did believe as ye do that the blessed Virgin was free from the common law of men or they did not believe if they did believe it and spoke not at any time but universally without any mention of this exception why follow not ye their example but if they did believe the contrary then your opinion smelleth of novelty But F. Ierom Lombardel a Franciscan did affirm That the Church now hath no less Authority then the Primitive and therefore if by consent of the ancient Church the Fathers without exception spoke so we should invite an universal consent unto this exception from the common condition which opinion sheweth it self at this time by the celebration of this festivity So far P. Soave 15. Peter Abbot of Cluniac was in great account with Pope Eugenius II. Bernard wrote many Epistles unto him In Epist 277. he calleth him a vessel for honor full of grace and truth and endued with many gifts In an Epistle unto Eugenius he saith Albeit your person be set over Nations and Kingdoms to pull up and destroy to kill and scatter yet seeing you are neither God nor are you Jeremiah unto whom this was said you may be deceived you may be deceived by them who seek not Jesus Christ but themselves and lest this be if there be any faithful Son he should shew unto his Father faithfully what things he knoweth and which may be unknown unto you and he should â—orewarn and forearm you lest they of whom it is said the poison of aspsis under their tongue be able to corrupt your sincerety by their poison Here he professeth unto the Pope himself that he may err and be deceived Adversus Iudae lib. 1. If as you say and as the Apostle teacheth all men are condemned and all die in Adam then as the same Apostle teacheth all are justified in Christ and all are quickened for it is true what he saith As by one man sin came on all to condemnation so by one righteousness came on all to justification of life God by his essential goodness having pity on lost man and willing to save him but unless justly neither willing nor able while he sought in his eternal counsel how he might shew pity on the wretched and save his own justice this especially he thought most convenient whereby justice might be saved and man be delivered and grace be enlarged and God be glorified so God sent his own Son unto the sons of men that putting on mans nature and healing mans vices he should take in the assumed flesh not sin but the punishment of sin even bodily death and so by his single and temporary death he should deliver from a two-fold and that everlasting death by which dispensation mercy sheweth mercy and no prejudice done to justice when for the everlasting punishment of man a temporal punishment of God-man is offered which certainly is of great weight even in the ballance of justice that for rightly ordering the sins of the world the transitory death of the Son of God is more weighty then the everlasting death of the sons of men This is our sacrifice this is the burnt-offering of the Gospel of the new people which was offered once on the Cross by the Son of God and of man even by God Lib. 2. cap. 4. As before the Law and under the Law you see that many are honored with the title of righteousness even without legal customs so know thou that after the Law not onely many but all are justified by the onely grace of Christ Contra Petrobrus lib. 1. ep 2. When he said Do this he addeth in remembrance of me therefore the remembrance of Christ is the cause of the Sacrament and therefore lest it be forgotten which especially should be in our heart remembrance is tied unto the heart by this suitable sign as an unsoluble cord by which strong tie the redeemed should always think on the price of redemption and being thankful unto the Redeemer by faith working by love he should shew himself no way ungrateful for so great grace And the matter is of such worth that the mindes of men should be stirred up not dully but duly to think on it to love and embrace it It was expedient and just that the remembrance of Christ's humanity and death should be preserved not onely in the ears by hearing but also unto the eyes by sight Therefore to the effect that men might not onely learn by words but even familiarly feel by deeds that they die continually while severed from Christ and that they cannot live perpetually unless they be conjoyned and united unto Christ after the similitude of bodily meat and drink they receive Christ's body and drink Christ's blood not given by another not received from another but from Christ himself which will be after this life their food i. e. eternal life and blessedness Ibid. I hear that you say The Church of God consisteth in the unity of believers gathered together and this is clear unto us all unto this Church hath God the Father by the intercession of his Son given the holy Ghost that he may abide with her for ever to comfort her in this life and to glorifie her in that to come unto all the Churches of Christ which by their number make up the body of the one and Catholike Church we do owe honor and love by the bond of charity Lib. 5. cap. 16. Seeing thou art under one shepheard Jesus Christ seeing thou dwellest in the same fold of the Churches seeing thou livest in the one faith and hope of eternal things as well thou white as black Monk why pratest thou foolishly of divers fleeces why contend ye for no cause or for so foolish a cause why for so childish occasion do ye rent the chief garment of charity take heed lest that name of innocence whereby ye are called sheep cause that you be not of the number of these whom the great Shepheard will set on his right hand Catal. test ver lib. 14. 16. Peter de Bruis a Priest of Tolous preached in sundry places against the Popes and the doctrine of Rome calling the Pope the Prince of Sodom and Rome he called Babylon the mother of whoredoms and confusion he preached against the bodily presence of Christ in the Sacrament against the sacrifices of the Mass he condemned the worship of Images prayers to Saints the single life of Priests pilgrimages multitude of holy days c. Phi. Mornae in Myster iniq The
all deceiving tyranny fraud and oppression of truth I will not speak of their filthiness more then Sodomitish did these high Priests employ their times so that then Rome did deserve to be called the synagogue of Satan or seat of the Divel and justly might be reputed the habitation of foul spirits and the sink of all uncleanness Revel 2 18. Wherefore when they went to their general Councels or their Legates were sent unto the Nations under colour of reconciliation and reformation it may seem that so oft did Satan come out from the presence of the Lord to smite Job for whatsoever he is said in the Scriptures to have done the same did these his hooded Vicars nor did their hellish madness spare the most puissant Princes but hereafter shall the Kingdom of Abaddon which is the King of Locusts or Friers of the begging Order by their sophistry lay waste and destroy all things until Pope Julius the II. that is the space of 260. years but that the Lord will have sparks of honesty to be seen here and there 6. So many Cardinals were poisoned at the last election that they which were alive would not conveen until the Emperor did charge them to go on with the election with certification that if they would not he would cause his Soldiers to plunder their Lands Cities and houses and until the French King told them that he would choose a Pope for the Church of his own Kingdom Mat. Paris INNOCENTIUS the IV. was then chosen he was one of these whom the Emperor had under arrest and had been familiar with him but now he forgot his kindeness and without delay did confirm the sentence of Pope Gregory against the Emperor so the wars did continue He profered the Kingdom of Italy unto Edmund for a certain sum of money but his father Henry King of England was scant of money saith Mat. Par. that he could not perform what was required because he had foolishly tied his Kingdom unto the Popish Merchants In the Councel at Lions which Bellarmin calleth the thirtieth general Councel he would not delay his curse three days against the Emperor albeit he understood that the Emperor was upon his journey to come before him and satisfie He ordained the feast Octava festivitatis Mariae And that Cardinals should ride with foot-mantles ◠〈…〉 ◠garments and red hats and red clokes for honor of their Order saith Platina or in imitation of the Jewish Priests saith Po. Virg. de inven rer lib. 4. cap. 9. or rather it came so pass that the prophecy might be fulfilled and the Beast be cloathed in scarlet Revel 17. 3. He added unto the Decretals and honored the Dominicks with apostatical they say Apostolical honors and priviledges and advanced them unto Bishopricks and in favor of Curates he discharged all begging Friers to exercise any of their function Mortous Appeal lib. 5. cap. 4. § 6. ex Azor. Iesui Thus he did ramverse the priviledge granted by Pope Honorius the III. After the Councel when he heard that the Imperial forces did prevail in sundry places he like a lion robbed of his whelps rageth and leaveth no means unessayed to cut off the Emperor especially he enticeth some of his domesticks Theobald Francis James de Mora Pandulf de Fasanellis and William de S. Severino to lie in wait for his life either by poison secretly or by weapons violently it was made known unto the Emperor and yet he could not be so watchful but he was poisoned in Pulia as appeareth by his Letters unto his Brother in law Henry the III. King of England The doers of this fact saith he being accompanied with a number of Friers Minorites do openly avow that they are about the affairs of the Mother Church of Rome and that they are signed by Apostolical Letters against us and the Pope is the Author of our death and disinheriting Matth. Parisien So soon as the Pope heard of the Emperor's death he taketh his journey into Italy when he went from Lions the Bishop and other chief men of the City did accompany him and unto them he said I have done much good in this City since I came into it At that time were but three or four Stews in it now is but one howbeit a large one from the East-gate to the West-gate Idem ad An. 1251. He coming into Italy ceased not to draw the Cities cleaving unto the Emperor from his Son Conrade yea at the same time when Lewes the French King and his Navy were in great peril of the Turks in Syria he caused to proclaim greater pardon unto all who would fight against Conrade then he or any Pope had profered to fight against the Turks for he caused it to be preached in all the pulpits of Italy If any will fight against Conrade both the signed that is the fighter under the sign of the Cross and his father and mother shall have pardon of all their sins When he heard of Conrades death he laughed loudly and said I am glad and let all the Church of Rome rejoyce for now our two greatest enemies are out of the way Conrade King of Siciles and Robert Bishop of Lincoln And immediately he went unto Naples to take possession of that Kingdom Not long thereafter he directeth Letters into England to take up the dead body of the before named Robert and cause him to be proclaimed an Heathen the same night after this direction he thought that the same Robert did smite him on the side and for his impiety did threaten him with the judgement of God the next day his side was very sore and within few days he died Matth. Paris 7. ALEXANDER the IV. was chosen at Naples when the See had been vacant two years His first exploit was to follow the wars moved by his Predecessors against Manfred then King of both Sicilies to this effect he sent his locusts the Friers to preach that every one should send Subsidy unto the holy wars against the enemy of the Church Some did see the Pope's insatiable greediness and others were perswaded and so all Italy was in an uproar He rewarded his Friers with red hats and cornered caps He gave the Kingdoms of Sicily and Pulia unto Edmund Son of Henry III. King of England for the conquering and for this effect he sent Legate Rostand to collect all the tenths of England and Scotland against Manfred still prevailing not onely in Naples but in Hetruria and Lombardie and many abominable things saith Matth. Paris did flow from the sulphurous fount of the Roman Church fie for sorrow to the dammage of many Such an exaction was not heard as the Pope craved at that time Rostand said in the Assembl◠at London All the Churches belong unto my Master the Pope One Leonard in name of the Bishops said It is true for defence but not for possession nor dissipation as all things belong unto the King In a word at three several meetings he
illusions is at hand which that I may see I shall not live so long Behold every good man was then waiting for the fall of Babylon and the Reformation of the Church In Epist 17. he sheweth that against his admonition this friend would try with his eyes whether it were true what he had written and by experience had found that whatsoever wickedness was in the world all did flow to Avenion as to the Sea Petrarcha said further unto him If thou worship Christ as thou hast done religiously hitherto the wickedness of his adversaries which thou hast seen shall be a spur unto thy faith and make thy piety more zealous for thou seest a people who are not only adversaries of Christ but which is worse under his banner they fight against himself and for Satan and being filled with the blood of Christ they say Who is Lord over us ..... Truly if Judas would come with his price of blood he should be welcome and poor Christ should be thrust from the doors that it is so no Christian is ignorant none bewaileth it none seeketh remedy but while one looketh unto another wickedness is unpunished and waxeth as thou seest and which at the first was a curable malady is now altogether corrupt I confess it began before our days as we have learned from our Grand-fathers ..... and now this pest looketh toward the end In Epist 18. he directeth his speech to Babylon in France that is to Avenion thus Shall I call thee a famous or infamous whore who hast played the harlot with the Kings of the earth indeed thou art the same that the Evangelist saw in the Spirit thou I say art the same and none other for thee sitting upon many waters the people and Nations are the waters upon which thou sittest Whore know thy habit a woman clothed in purple and scarlet and gold and precious stones having a golden cup in her hand full of abomination and uncleanness of fornication Doest thou not know thy self Babylon unless that deceive thee which is written in her forehead Great Babylon and thou art Little Babylon little indeed in compass of walls but in vices and compass of infinite passions and lusts and multitude of all evils thou art great yea greatest yea infinite And surely what followeth agreeth unto thee and no other Babylon the mother of fornications and abominations of the earth a wicked mother of most wicked seed ...... If thou wilt yet dissemble mark what followeth And I saw the woman drunken with the blood of the Saints and with the blood of the witnesses of Jesus Why art thou silent either shew another drunken with this blood or if thou canst deny that thou art drunk for the vision must be true ..... of all the whoredoms wherewith all Nations and Kings are drunk what lookest thou for but that that John saith Babylon is fallen it is fallen and become a den of divels who do reign in thee though with faces of men Then returning to his friend he saith But thou my friend hear with the Apostle another voice from heaven saying Come out of her my people c. Morn in Myster pag. 465. 10. Hayabad a Franciscan preached in Avenion An. 1345. before Pope Preachers at Avenion Clemens that he was commanded by God to declare that the Church of Rome is the whore of Babylon and the Pope and his Cardinals are the very Antichrist and that his Predecessors Benedict and John are condemned When the Pope challenged him he said He was commanded in a vision to speak so and therefore he durst not fail to speak it Catal. test ver lib. 18. ex Henr. de Erford Chron. John Rochetalaida another Franciscan preached the same and is said to be one of them who were burnt at Avenion An. 1353. In the year 1351. a Carmelite in a Sermon spake against the vices of the Pope and his Cardinals but he was quickly hurled from the place Mornay ex Albert. Argentin The same Author saith A Letter was affixed upon a Cardinal's door which was directed unto the Pope and his Cardinals when it was opened they found written Leviathan Prince of darkness saluteth his Vicar the Pope and his Servants the Cardinals by whose aid he overcometh Christ he commendeth them for all their vices and he remembreth the salutation of their mother pride and of their sisters avarice and others who prosper well by their help ...... It was dated In the centre of hell The Author could not be known by all their inquisition 11. At the same time Gregory de Arimino opposed the Doctors in the Articles of justification by works and of free-will at Paris he taught that man hath free-will to do evil but no good without special grace and that we are justified by faith only And he said The School-men deserve to be called Semipelagians Andreas de Castro and John Buridan two famous men at that time agreed with him 12. Then Eudo Duke of Burgundy perswaded the French King that he should not receive into his Realm the new Decretals and Extravagants His sage advice is extant among the Records of France 13. John Tauler a Preacher in Argentine about the year 1350. taught against all the merits of men and in a Sermon upon that Text Simile est Regnum coelorum Patrifamilias he confuteth invocation of Saints and proveth that we are justified of grace only referring all mens trust in the only mercy of God He was bitter against all superstition In a Sermon on the Epiphany he saith The Prelates are blinde guides of the blinde and it is to be feared that both guides and people fall into condemnation In Dominit 2. quadrages on Matth. 15. he saith We must do as the Cananitish woman she passed by the Disciples and made her petition unto the Lord himself On his Sepulchre in the Monastery of the Dominicans in Strawsburgh is an image of a man pointing with his finger unto the Lamb of God whereby was signified that his aim was to teach that Jesus Christ had taken away the sins of the world and that he dispised mans merits Catal. test ver lib. 18. 14. John Rupessa or de Rupe Scissa was imprisoned by Innocentius the IV. and then was burnt because he called the Church of Rome the whore of Babylon and the Pope the minister of Antichrist and the Cardinals false Prophets He wrote in prison a book of Prophecies with this title Vade mecum in tribulatione there he saith Surely God will send a scourge among the spirituality Two Cardinals went to talk with him and he told them a parable Once a bird was brought into the world all naked and without A bird without feathers is supplied and again made naked feathers other birds hearing of her would visit her they saw her marvelously fair and pitying her that she could not live well without feathers they consult how she might be helped and they all resolved to give her some of their own feathers so she
and tokens of bondage and have no Land in Scotland unless they shall dwell in it and if they will not dwell there the Scots should give them for their present possessions 30000 marks of Silver All this time the English were not of one accord for the King followed the counsel of Spencer Earl of Arundel the other Nobility caused the King to banish him but the next year he was restored to the great disturbance of the Kingdom at last they conspire to imprison the King and Hugh Spencer suffered death Tho. Cooper 2. When King Robert came to great age he ordained in Parliament his Successors to wit his Son David a child of eight years old which was espoused to Johanna Daughter of Edward the II. and if he should die without childe he ordained his Son in law Robert Stuart to succeed After he had exhorted the Estates to keep amity and unity he gave them three counsels 1. To beware that the Isles Aebudes be never given unto one man 2. That they never hazzard all their strength in one fight with the English 3. That they make not long truce with them After him Thomas Randolf Earl of Murray was chosen Regent of Scotland he was a good Justiciary and by no means would spare thieves and robbers So that when a Gentleman came from the Pope's Court and thought himself secure because he had obtained the Pope's pardon Thomas caused to apprehend him and said The pardon of sin belongeth unto the Pope but punishment of the body is in the King's hand Buchan lib. 9. 3. An. 1328. Charls the IV. King of France died without children then The title of England unto France Edward the III. King of England his Sisters Son claimeth the Crown of France as nearest Heir The French prefer Philip de Valois the Uncle's Son and they exclude Edward by a Law which they call Salica excluding women from succession At the first when the Estates of France had received Philip Edward did him homage for his Lands in France but when he was denied of a just demand wars began between these two Nations which ceased not altogether until the year 1495. as Tho. Cooper sheweth or rather until the days of Queen Elizabeth for sometimes the French prevailed and sometimes the English even so far as to be crowned at Paris and held Parliaments and had Deputies governing France Sometimes were truce of thirteen years or of ten years but never an absolute peace before Queen Elizabeth In the year 1393. the King of Armenia came into France and shewed how the Turks and Scythians were not only oppressing Hungary but were aiming at the conquest of all Christendom and in the mean time Christians were devouring one another with such words he perswaded both the Kings into a truce for four years Frossard Hist lib. 4. But I leave Civil affairs and return unto the Church 4. In the year 1306. an English Eremite preached at Pauls in London that some Sacraments that were then in use in the Church were not of Christ's institution therefore he was committed to prison Io. Bale ex Io. Baconthorp in Sent. lib. 4. dist 2. q. 1. 5. That John Baconthorp wrote on the Sentences where he followeth the truth in many things especially he refuteth sundry subtilties of Io. Scotus as Baptista Mantuanus hath marked Iste tenebrosi damnat vestigia Scoti Et per sacra novis it documenta viis Hunc habeant quibus est sapientia grata redundat Istius in sacris fontibus omne sophos He wrote de Domino Christi where he proveth that the highest Bishop in every Kingdom should be under Princes Bale Cent. 4. sect 82. 6. Richard Primate of Ireland alias Armachanus was his disciple and taught the same doctrine he translated the Bible into Irish In a Sermon at Paul's Cross in London An. 1356. he said In the estate of innocence none had been a beggar therefore according to that estate unless the law of necessity do press men none desireth nor should be a beggar as neither was Christ willingly a beggar the Law also forbiddeth it Deut. 15. There shall not be a beggar among you He discovered the hypocrisie of Friers in that though they professed poverty yet they had stately houses like the Palaces of Princes and more costly Churches then any Cathedral more richer ornaments then all the Princes more and better books then all the Doctors they had Cloisters and walking places so stately and large that men of Arms might fight on horse-back and encounter one another with their spears in them and their apparel richer then the greatest Prelates These Sermons are extant The next year he appeared before Innocentius the VI. and some of the four Orders of Friers appeared against him and he proved his propositions stoutly and manifestly against them that in many respects they had lest their first rules but saith Walsing in Edwar. III. the English Clergy sent not unto him according to their promises but the Friers wanted not plenty of money and so lite pendente before the cause was decided the Friers obtained a confirmation of their priviledges Armachanus died there at Avenion and was canonized 7. William Ockam was a disciple of Jo. Scotus but he became adversary of his doctrine he was the Author of the Sect of Nominales whereby new occasions of controversies arose to withdraw men from the study of faith He was a follower of Pope Nicolaus the V. and therefore was excommunicated by Pope John Then he thought it more safe to live under the Emperor's protection and he said unto the Emperor Lewis Defend me Caesar from the injury of the Pope by thy sword and I will defend thee by the word by writing and invincible reasons and so they did so long as they lived He wrote a Compendium Errorum of Pope John the XXII and a dialogue between a Clark and a Soldier wherein he handleth these questions 1. Whether Ockam's questions the Pope hath any primacy by right from God 2. Whether Peter had any primacy or was ever Bishop of Rome 3. Whether the Pope and Church of Rome may err Concerning the Emperor he discusseth 1. Whether one man may discharge the offices both of Priest and Emperor 2. Whether the Emperor hath his power from God only or from the Pope also 3. Whether the Pope and Church of Rome have any power from Christ to commit any jurisdiction unto Caesar and to other Princes 4. Whether Caesar after his election hath power to rule the Republick 5. Whether Kings anointed by a Bishop receive any power from him 6. Whether these Kings be any way subject unto their anointer 7. Whether the seven Electors give as great authority unto the elected Caesar as succession giveth unto other Princes c. All which he disputeth on both sides and concludeth always against the Extravagants He wrote also against Pope Clemens and calleth him an Heretick the Antichrist an hater of Christian poverty a foe of the Common-wealth an
and had made an Act in Sess 2. A Councel is above a Pope and all men of whatsoever condition even Papal ought to obey it therefore he went about the translating of it to Bononia but the Emperor and all the Princes and Bishops there charged him that if he did not approve the Councel which was ordained by the former Councel and was called by the former Pope and now had sate so long time by his own consent the Nations there assembled would dethrone him This Letter made him approve the Councel by his Bull An. 1434. When Sigismund died Eugenius assembled his Cardinals and faction at Ferraria and then as followeth at Florence and would have taken all power from the Councel but the Councel did so despise his threatnings that they condemned Pope Eugenius as unworthy of Peter's Chair and they chose another to wit the Duke of Savoy who had lived an Eremite for some years him they called FELIX the V. This was a new schism some followed the one and some the other and some were neutral so they were two Popes and two Councels contrary unto one another Behold the unity of the Roman Church all the Acts and consecrations of Pope Eugenius were judged null at Basil nor was he ever absolved from their curse they called him a rebel against the sacred Canons a notorious scandalizer and disturber of the peace and unity of the Church a simonist a perjured wretch incorrigible a schismatick and obstinate heretick On the other side Eugenius wrote his Letters from Florence unto all Princes shewing that Amedeus alias Pope Felix had advised with the inchanters and had received response that he should be Pope and therefore he had lived an Eremite for a space to deceive the world with hypocrisie he called him a wolf in a sheeps skin the Image of Nebuchadnezzar the Idol of Beelzebub standing in the Church of God Lucifer who said he would set his seat in the North c. Ph. Morn in Myster pag. 544. He published sundry Acts and writs wherein he did aver that he was so far from being obliged to follow and obey a Councel that he did then deserve most when he contemned the Acts of a Councel and he said It is heresie to think that a Councel is above a Pope although all the University of Christendom would affirm the same So by the Bull of Pope Eugenius the infallability of the Church is preserved in the Pope only and the Pope only may make a true Church or rather we may infer The Pope is the Antichrist For as Augustine Lib. 20. De ci Dei cap. 19. saith The Antichrist shall sit as it is in the Greek non in templo Dei sed in templum Dei tanquam ipse sit templum Dei quod est Ecclesia sicut dicimus sedet in amicum id est amicus that is not only in the Church but over the Church as if he were the Church When his Bulls and practises could not prevail against the Councel he enticed the Daulphin who thereafter was Lewis the XI King of France to go with 30000 Soldiers against Basil as followeth John Palaeologus Emperor of the East sent word that he would come unto the Councel to treat of union but his aim was to procure aid against the Turks then Charls the VII sent ships into the Ionian Sea to bring the Emperor and his Clergy into France and that way to convoy him unto Basil But Eugenius prevened them with ships and money sent unto the Emperor as it were to defray their charges by the way and with promises to pay all their charges in Italy and his Admiral said That the Pope and the Councel were reconciled the other ships come too late and shewed that the Councel was not reconciled with the Pope the Patriarch and other Bishops perceived some fraud and refused to go into Italy until reconciliation was made there among themselves whereupon the Admiral of the Papal ships would have fought with the Councels ships but the Emperor would not suffer them to fight within his dominion and also he pressed the Bishops to go aboard it was in the winter time and after they had been beaten with storms they arrived at Venice the Patriarch Joseph was sickly and the Emperor left him and went to Ferraria within few days Joseph followed and while he was yet in the ship the Emperor sent to inform him that at his first meeting with the Pope he must fall down and kiss his foot the Emperor said the messenger providing for your honor hath dealt these three days with the Pope that it should not be so and he adviseth you hereof before hand This news seemed strange unto the Patriarch for he had resolved to acknowledge the Pope as a Father if he were older or as a Brother if he were equal in years or if the Pope were yonger he would accept him as a Son yea and before he came from home he had said unto some of his friends that if he were once in Italy he hoped to purchase more reputation and to recover the honor of his See and now when he is ordered to kiss the Pope's foot he was amazed About noon six Bishops come unto him to congratulate his arrival and to exhort him that he would not refuse to give unto the Pope the obeysance that all men give him The Patriarch answered peremptorily that he would not salute the Pope after that maner yea and all maner which nature doth not allow since they are Brethren they should embrace one another after a brotherly maner The Bishops return to shew this answer unto the Pope and in the mean time the Patriarch asked the advice of the Greek Bishops they in one voice said It was not lawful nor comely nor profitable and they told him that he might have known the Pope's pride before when his Legate sought the precedency in Constantinople as they also had given him to understand at that time but he would not regard their advertisement Before night the Papal Bishops came again and pressed the same curtesie The Patriarch said By what reason can the Pope demand this what Councel of the ancient Fathers hath so ordained if he call himself Peter's Successor the Successors of other Apostles are here and did any of the Apostles kiss Peter's foot who ever heard that The Bishops replied Kings and Emperors and Cardinals greater then the Emperor do so unto the Pope now through many ages The Patriarch answered It is but a late custom and I will rather return home then do it I am in the ship and I will not go out of the ship if that be required of me Briefly because the Patriarch would not so abase himself the Pope was content to accept him with mutual embracings and kisses yet but in a chamber in presence of a few Cardinals Of their proceedings in the Councel I shall speak hereafter For the present thus much only among the Articles covenanted between the Emperor and
as a Law In Session 36. It was then at first declared That the blessed Virgin was never defiled with original sin and the Feast of her conception was confirmed to be kept December 8. In Session 43. Pope Felix ordained the Feast of Maries visitation to be kept July 22 and to cause it to be observed he granted unto every one observing it indulgence of injoyned pennance for an hundred days Pope Eugenius inticed the Daulphin of France to dissolve that Councel by force and he brought above thirty thousand Souldiers to Basil but the Swisers being but four thousand did vanquish him as the Lacedemonians did Xerxes that is few to wit an hundred and fifty of the Victours remaining alive and eight thousand French died in the place Because of these troubles the Councel held no Sessions from August 10. An. 1442. until May 16. An. 1448. Then the Ambassadours would not continue longer and the Emperour undertook to procure another more peaceable Councel within three years and Pope Felix with his Assessors appointed Lions as the most convenient place But in the publick Session on the day aforesaid it was determined that the present Councel should be continued and be resumed after that time or in case of trouble it should be transferred to Lausanna But they assembled not at all 7. Much noise had been of a General Councel between the Eastern and The Councel of Ferraria and Florence Western Churches for the space of twelve years especially and when the Councel of Basil was convened some conceived hope of an union but the aims and motives of the leading parties as was touched before shew that no good could follow Many have written of that Councel at Ferraria and Florence among them all none hath the circumstances so fully as Sylvester Sguropulus who was Assessour unto the Patriarch of Constantinople and present in most of the consultations both before and in time of that Councel The Emperour John Palaeologus intended to have gone unto Basil the first offence was given by them at Basil who in their Letters unto the Greeks said The Fathers assembled in the General Councel as they had abolished the late Heresie of the Bohemians so they were ready to cut down the old Heresie of the Greeks The Greeks said unto the Oratours of Basil How can we approve them who in the very Preface say that we are old Hereticks we cannot admire sufficiently with what face they can feign this of us who but ye did think to upbraid us with the infamous name of Hereticks or what Heresie can be in us who have never transgressed nor departed from the Traditions of the Apostles Councels and Fathers this is a heavy stumbling-block unto us and therefore first of all we crave a remedy of this The Latines said It was not done of purpose but a meer escape of the writer we for our selves and for all our Nation say that we did never suspect such a thing of you neither say we now that ye maintain any Heresie and we are ready to proclaim this unto the World by any way ye please This Apology did not calm their animosities of the Patriarch especially until the Emperour said O that God would grant an universal Synod that by his blessing there may be an union of the Churches of Christ and Christians might agree in peace this were a great work and to be admired in all time coming yea not only a great work but more then hath been done in the former occumenial Synods yea more then was done by great Constantine in the first Councel for at that time there was peace in all the World and one Arrius with twenty or thirty more was contradictory unto the Doctrine of the Church and all others were Orthodox but that Heresie was of short standing for it arose and was condemned within the space of three years But unto this Synod which is now intended many yea innumerable people shall be assembled for consider how many are in Italy Germany Spain Britain and other places of the West how many Bishops are there Monks Doctors and Philosophers mighty and proud Nations many also shall be from these our parts who do reverence our Religion and are not in number inferiour unto the others such as the Trapezuntians Iberians Cercasians Mincreliens Goths Russians Walachians Servians the Islanders besides the Patriarchs and their Provinces I hear also of a great Nation in Ethiopia which is populous and Orthodox according with our tenets in all points who also as I suppose shall be called unto this Synod thus many are for us also And the Schism hath been of long continuance for they have been driving it these five hundred years almost how great a work were it then to solder and unite so many Nations so long time at variance and to bring all the World into one Church and we have hope by what hath been written unto us and as we hear that there shall be an union by the help of God and if it be this Church shall be much bettered for the King of Germany said unto me when I was with him that it concerned me to procure the union for if you do this said he you shall establish the Church since our folks have transgressed in many things and the Eastern Church hath a better order and if you effectuate not the union yet you may amend our people He spoke also many other things and I know certainly his good purposes and what he intendeth to do for us if the union go on and among other things he hath promised that I shall be his Successour in his Kingdom This Oration was heard with much joy Then it was propounded that the Pope and the Councel should be first united The Latines promised that it should be so and said They are already upon agreement But the Patriarch could not disgest that the Councel had called them old Hereticks and that the Pope Eugenius will not come personally unto the Councel But John one of the Oratours from Basil perceiving that Joseph was ambitious and desirous of honour flattered him with glozing words saying If he were once there how would he be admired all men would honour him and especially all the Fathers of the Synod and they will bring presents unto him and they will follow his advice as one who is wiser then they all are Letters were sent unto the Councel especially to amend their former Preface and for a Safe-conduct When these were returned the Emperour sent unto Trapesus Iberia and other Nations inviting them to send their Bishops and Oratours unto the Councel and he invited the three Patriarchs Some Nations sent two Bishops and one Oratour and some sent one Bishop and one Oratour The Patriarchs sent their Commissions unto some Greeks within the Empire as the Patriarch of Alexandria named Anthony Bishop of Heraclea and Mark a Monk whom the Emperour afterwards made Bishop of Ephesus for honouring his Commission Antiochia named Joseph then Bishop of Ephesus
manners the power of calling a Councel returns unto the Cardinals which is the most ready remedie in such a necessity especially seing the authority of the Emperour and of the most Christian King and the consent of the Clergie of Italy and Germany doe all concurre in one and it is according to the practise and Acts of the Councels at Constance and Basile Pope Pius V. caused Thomas Manricus revise and gheld or mangle that book as may bee seen in Biblioth Possevini 9. The Waldenses have been often mentioned and their doctrin hath The Confession and a supplication of the VValdenses been related from the report of others now in the year 1508. these of Bohem being accused before their King Vladislaus and fearing a persecution sent unto him the Confession of their faith with an apologeticall supplication Because I have seen this Confession in Fasciculo rerum expetendarum fugiendar only and so it is not common I think good to insert it heer Most glorious King and our most gracious Lord Wee afflicted men and humbly subject unto your Majesty and falsly cloathed with a contemptible name doe first declare our humble request and also our earnest desire of your long health with the increase of every good thing and freedom from every evill in your happie Empire even at it is our duty to wish unto your Highnesse Wee declare unto your Excellencie that heertofore your Grace's Write is come unto us not by common rumor only but by actuall deed also into many of our hands in which Wrire by the accusation of our enemies which have unjustly given forth their Sentence of wicked judgement against us wee understand that wee ar called wicked and ungodly men seducers of ignorant people and through the craft of the Devill more noisom than the false nation of Turks ..... Wherefore wee most humbly pray that your pietie would patiently heare us for the justice of God and for his mercies sake which wee wish continually that God would give unto you and what wee shall now write you may wirhout doubt think that every point thereof comes from the sincerity of our heart for what wee believe in our heart before God that doe wee in this manner professe with our mouth First wee with a believing mind have received this in which now for some space wee having continued doe intend constantly to persevere with a stable mind and free intention to wit All the truth of faith revealed by the Holy Ghost and then by the H. Ghost layd up in the Scriptures and briefly summed up in the Creed of the Apostls and also really keept by the primitive Church and confirmed by signes miracles sinceer teaching and martyredom and lastly diligently explained by the Nicene Councel by the Bishop Athanasius and many Teachers against hereticks this faith wee confesse to be necessary even in this age for the salvation of our souls So lively faith is the universal fundation of mens salvation which faith is by the gift of the Holy Ghost bestowed principally and by the merite of Christs grace is ministerially preached in the Church by the voice of the Gospel and word of truth and is exemplarly confirmed by the Holy Sacraments We believe and confesse constantly while we live by the same fountain of faith that the authour of faith and giver of Salvation is God almighty one in the substance of Godhead but three in Persons the Father Sonne Holy Ghost one God blest for ever By this faith wee believe of God the Father wee believe God the Father and in God the Father We believe of God the Father that he begetteth his only Son eternally whom of his mercy he hath given unto the World for redemption salvation by whose merite the only Father worketh salvation according to the purpose of his own election By the same faith wee believe God the Father when we doe acquiesce upon his testimony which came down from heaven concerning his beloved Sonne This said he is my beloved Sonne hear him Which also the blessed and ever unviolate Virgin Mary said with a suitable mind VVhatsoever said she my Sonne shall say unto you doe it With the lyke faith wee say also that his commandements are faithfull and true and of God that who ever of ripe age living in faith shall forsake these can no way attain salvation through Christ Wee believe in God the Father when wee knowing that he is the almighty maker of heaven and earth love him with our heart and really keep his commandements according to our knowledge and power The Catholick faith which wee have once received from God maketh us believe of Christ believe Christ our Lord and in Christ Wee believe and professe of Christ the eternall wisdom that he is the true and only God equall in Godhead with the Father and Holy Ghost in power wisdom and that he is eternall life proceeding from the Father by perpetuall generation by whom he made the world Who to fulfill the promise made unto the Fathers came personally from the high heavens for the salvation of the Nations was inclosed in the wombe of the Virgine in the fulness of time seen on earth cruelly racked on the cross when Pilate was President of Judea and with his holy blood gave up the ghost when he was taken off the cross he was layd in a rock ye grave and on the third day was raysed from sweet sliep and lastly on the fourtieth day being taken up in a cleare cloud we believe that he reigneth at the right hand of the Father to wit in a most honorable place and most worthy unto him that all the desires of our heart and all the confidence of our hope may be lifted unto that glory prepared by his blood which sitting on the throne of grace pleadeth as a faith full Advocate for them who shall enioy the inheritance of glorie He leaveth not his Church for which he offered him self unto death destitute of grace vertue and aid by his free gift which Church he preserved diligently in the dayes of his flesh unto him every knee of things that live in heaven on earth and under the earth is so subject that they should worship and reverence the Sonne with the same glorie honour and majesty as God the Father and confesse with their toungs that he sits in his glorie and seat of the majesty of his Father Nor shall he at an time descend untill al contrary Nations being made subject under his feet bee at last consumed with everlasting damnation Wee believe Christ Jesus when wee say that his commandements which oblidge us to believe in him trust and love him for attaining the eternall life of glory are true faith full And we believe in Christ when knowing him to be our God and Saviour wee doe imbrace all his words with full faith and loving him with perfect love are united with his true members in faith love Lastly by vertue of the same faith which we
Soaue When the See is vaking the Cardinals are wont to prescribe some articles of reforming the Papal power which they sweare to observe precisely if any of them shall be chosen albeit it is known by experience of all ages that none of them hath a purpose to observe that oath for so soon as they be invested they professe that they could not be tied and they are absolved by their assumption So at that time it was one of the articles that he who shall be chosen shall call a Councell within a year III. PAUL III. Had been Dean of the Colledge of Cardinals many years and would seem not to be afraid of a Councell as Clemens was but to be desirous of it and ere he was crowned he propoundeth in the first meeting that it is necessary to hold a Councell seing otherwise peace can not stand among Christian Princes nor can heresies be rooted out he appointeth three Cardinals to advise upon the place time and other circumstances and to give their Overtures in the first Consistory after his coronation and to lay the blame of opposition upon their side he saith Seing a Reformation must be of the Church it were most expedient that the Cardinals from that present time begin to reform themselves rather than be reformed by others neither can there fruit be expected by a Councell nor can the decrees have any authority unless they go before by their good example In the first Consistory Novemb. 12. he speaks of this purpose again They thought he spoke ingenuously but some did smell out his policy because he had appointed three the most unfit men of all the number to consult of this But in December he took away all fear from them for then he created a Cardinall Alexander Farnesius the son of his own bastard son and another Guido Ascanius Sforza the son of his bastard Daughter the one being 14. years old and the other 15 years Then the Cardinals had enough to object to wit their childhood January 16. An. 1535. he had a large speach in the Consistory that the Councell can be delaied no longer lest all men think themselves deceived with words and he sent his Nuntio's unto Princes shewing his resolution and that he judgeth Mantua the fittest place he sayd There were but two wayes of dealing with the Protestants force or allurements he judgeth the later the better and he will refuse no condition of accord saving his Papall dignity Vergerius goeth into Germany as followeth in Cha. 3. and returning the next year saith There is no hope to winne Luther and his followers they must be oppressed by arms For his service he is made a B. in Istria and immediatly dispatched unto the Emperour in Naples Charles heares his report and hasteneth unto Rome At this time Lewes Sfortia Duke of Millan was dead without children and the King of France professeth to recover it with a strong hand Charles telleth this unto the Pope who answereth It were better for him to subdue the Protestants in Germany and himself with the Venetians will perswade Francis to desist Pe. Soavesaith The Pope professeth the destruction of the Lutherans but his purpose was rather that an Italian should be Lord of Millain But Charles did understand what he meant and intending Cretizare cum Cretensi said he would do so yet thought it not expedient to raise up so many enemies at once and adviseth the Pope to call a Councell that so the world may see they had used all meanes of peace before arms The Pope seemes to be wel pleased because warrs were begun in Pymount and certainly will come into Italy and when the Councell is summoned he will have a faire pretence to guard the Councell under shew of custody So he calleth a Councell to assemble at Mantua May 27. in the year 1537. and also gives commission unto four Cardinals and some bb to Reforme the Paenitentiaria Dataria Court of Rome threatning his curse against all that shall disobey them But nothing was done and men of judgement said No better was to be expected of the Councell called so unseasonably in time of warre between the Emperour France Pe. Soave in Hist Conc. No Nation would consent unto this Councell nor the Duke of Mantua unless the Pope would give him money to hire a guard of souldiers The Pope was glad that others had refused when he had offered it and to shew his readiness he appoints to conveen against Novemb. 1. but he nameth no place Henry VIII King of England by a published Declaration shews that he is desirous of a Councell but he will neither go nor send unto any called by the Pope seing now he hath no correspondence with the Pope and it is not a new thing that the Pope deceives the world as now he blameth the Duke of Mantua but who seeth not that it is but to delude men as also that he calleth a Councell and nameth not the place and seing now there is no hope of a free Councell he judgeth it best that every Prince reforme Religion with in his own dominion Or if any will shew a better way he will not refuse it In Italy also many said boldly that albeit the Pope lay the blame on the Duke of Mantua yet it is the Popes only fault as appears by that nothing is done in Reformation of Rome albeit he had made a shew of it when the Councell at Mantua was proclaimed and none other had opposed that worke To wash himself of this imputation he gives a charge again unto four Cardinals and 5. Prelates to search out the maladies and apply remedies with all diligence Now these gather the heads of Reformation in write and do present them unto the Pope where in they shew a threefold cause of all the maladies the proneness of PP to heare flatterers their readiness to derogate from former lawes and the neglect of Christs command to take no gain for spirituall things Then more particularly they observe 24. abuses in the administration of Church affaires and 4. in the Romane Government In the ordination of Clerks collation of Benefices pensions permutations regressions reservations pluralities commenda's non-residences exemptions deformation of Regulares ignorance of Preachers and confessours .... then they came to dispensations first of them that were married then to marry within degrees forbidden dispensations of simony of granting confessionals and indulgences dispensation of vowes of changing testaments tolerating whoores neglect of almes-houses and many more such The Pope gives these Overtures unto the Consistory where somesaid it was not a time to reforme these things seing the Lutherans would boast that they had caused the Pope to enter upon a Reformation not only of abuses but of laudable rites John Peter Caraffa Cardinall of Theate said a Reformation is necessary nor can it be omitted without great offence as evill should not be done that good may come of it so necessary good works should not be omitted for feare
of Guise He had intelligence and accused the Lutherans of conspiracy and as it had been for the more safety he carrieth the King to Amboise a little town but a strong castle the King was easily induced to give him all authority against the Lutherans under Letters patent French Comment lib. 1. The Nobility were the more offended and rose together in January Ann. 1560 among them the chief were Lewes Prince of Condee Godefrid de Barri Lord of Renaude Their Counsell was to compell the Guises to give account how they had discharged their trust and if they were found unworthy to remove them and their conditions at that time were that nothing be attemped against the King nor his kinsmen nor the estate of the Realm but to preserve the liberty of the Realm from the tyranny of strangers so they called the Guises Their interprise was disclosed and disappointed for the Guises deceived some by means of Nemerose and prevented others ere they did meet at Amboise they took them by the way and killed many in the open field and condemned some for treason In a word all who were taken with arms were killed without mercy Afterwards Olivare the Chancellor who had condemned those persons of treason for this tumult of Amboise as it was called was grievously visited with sicknes and in his agony said He had deserved that judgement for condemning innocent men The Cardinal of Lorrain came to visite him but he said Thou Cardinal bringest mischief on us all c. Fre. Comment Ibid. New Edicts were set forth against the new Religion nevertheless the Guises considering that the cruel Edicts had given the occasion of this tumult resolve to abait of their severity and sent abroad Letters of pardon where of the summ was It is not the Kings mind to begin his reigne with slaughter of his subjects albeit they have deserved it but willing to shew mercy he grants a general pardon for all offences of religion if they will live Catholickly Popishly hereafter The Letters were published as it was expressed in them by authority of the King and advice of the Cardinals de Burbon de Lorrain de Chastilion and of the Dukes Monpensier de Guise de Miniers and d'Aumale Then the Cardinal de Lorrain a subtile and timorous man shewed himself favourable unto the Ministers of Gods Word and heard them and said He agreed with them in many articles of controversy Thuan. lib. 25. The Reformed Churches began to assemble the more freely but in Paris Roan and other parts many of them were murthered and for fear of troubles all men stood in awe of the Bishops A Counsell was called at Fountain-bleaw A Counsel at Fountainbleaw in August Ann. 1560 where were the King and his mother and his Queen three Cardinals and many of the Nobility The king exhorted them to speak freely and advise how his Royal authority and the utility of the subjects may be best preserved The Duke of Guise spoke first of his administration you may be sure never a word against himself Then Caspar Castilion the Admiral presented unto the king a supplication in the name of them who called themselves The faithfull Christians dispersed in diverse places of France It was read the summ was They did humbly beseech his Royall Majesty to examine their Religion by the written Word and untill then to cause those bloody persecutions to cease they protest that they have not attempted nor do intend any thing against him their lawfull king nor seek any licence unto any vice as they are falsely traduced but all their endeavour is to live worthily of the Gospell of Christ and because their private meetings were misinterpreted by their adversaries they humbly crave liberty for the publick ministry of the Gospell untill the controversies be more fully considered by the Councell Then the King commanded Janus Monluc Bishop of Valentia to declare his mind concerning these troubles He had a large oration to this purpose This distinction into two religions hath not begun within these two or three years but about fourty years ago three or four hundred Preachers have taught every where of Jesus Christ the Saviour and this sweet name of a Saviour hath easily taken place in the hearts of the people who were desirous of salvation when they found themselves as sheep straying without a shepherd The kings of France have endevoured by severe Edicts and punishments to root out that new doctrine but in vain the Presidents and Judges have done many things wickedly in this cause and covetously condemned men to death whose lands or riches they would transfer unto themselves or their friends Many Bishops reside not to attend their flocks or visite them seldom unless it be when they exact their revenues which they bestow on their lusts yea many Bishops are but children neither able nor willing to teach people especially those that are sent from Rome The Cardinals and Bishops give the offices of priests unto their servants cooks and barbers whence the name of a priest is in contempt among the people The way to cure those maladies is to fly unto God who is angry against such Church-men and seemeth to intend their distruction as he dealt once with the Jewes and some godly men should be sought and called from all parts of the Realm to consider of those and the like wickednesses And the King for his part will do well to see that the Name of God be not blasphemed as it hath been and that the Scriptures be plainly and purely expounded unto the people and in the Kings house should be godly discourses and exhortations that so the mouths of such may be stopped who shamefully say that God is not once named in presence of the King And I beseech you ô Queens grant this one thing if I dare be bold to beseech you that in place of unseemly and profane songs all your train would sing Psalms to the praise of God and be yee assured that God allowes not any company which glorifieth not Him And here be added more to prove that it is impious to forbid the singing of Psalms for this is not to contend against men but against God Another Remedy is a general Councel as the Fathers were wont in the Primitive times and I can not see how the Popes conscience can be at rest who seeing souls perishing with diversity of opinions seekes not means to recover them But if a general Councel shall be hindered the King shall do well to call a Councell of this Nation after the example of his Ancestors Charles the great and his son Lewes and the best learned of both parties should be called to dispute the principal grounds of Religion as the Emperour Theodosius did with the Arrians albeit they had been justly condemned at Nice and then he would have the articles that were disputed before him to be clearly published As for this Religion for which all those broils have arisen it is diversly entertained by
a small number of men we must set the decrees of the antient and general councels and judgement of the approved fathers and specially we should give place to the testimonies of Scripture being expounded by the interpretation of the Church lest hereticks brag and say They alone have the Worde of God As for the other point If those words This is my body have not so greata force as they sound and seem to have why are they repeated by all the three Evangelists and by Saint Paul why did not the later Evangelists or the Apostle expound these words as the Sacramentaries do this is the minde of the Testator which should not be reiected this was the mind of all the antient fathers that not only the bread is given but the very body of Christ really He concludes with those words I will yeeld unto your opinion of the Sacrament except yee pointing unto the Ministers think that Jesus Christ in his flesh is not in this world from the time of his ascension and that he hath some other body then that which is visible and except ye think he is otherwise in the sacrament then in the Word if ye think it all one to put on Christ in baptisme and to eat his body and drink his blood and briefly that he is so in heaven that he is not also on the earth and that he is otherwise in the sacrament then he is in a myre And then abjuring all those dangerous opinions he exhorts the King and Queen to maintain the antient faith and protested in the name of the Prelats that they would live and die in defence of that Doctrine which he had declared All the clergy came before the King and Cardinal Turnon in their name protested again This was the Confession of their faith which they would seal with their blood and which the King should embrace and if these who are separated will not subscribe the same they should not be heard but be bannished and they crave most earnestly that the King would so do The Ministers were afraid that the King would not admit them at another day and therefore was the more earnest that the King would be pleased to hear a reply presently but that could not be obtained By supplication they procured continuation of the Conference but in a more private place where were the King and Queen and king of Navar the Prelats twelve Ministers and a few others Beza declared what the Church is and distinguished it according to the twofold calling then he spake of the Notes of the Church and of the succession and calling of Pastors in ordinary calling he said three things are necessary examination election and imposition of hands and in extraordinary calling it is lawfull by Gods authority albeit one or two or all these conditions be wanting as for working of miracles it is not alwayes conjoined with extraordinary calling unless we will talk of things whereof we have no testimony Then he spoke of the authority of the Church and whether it may err and he shewed out of the Cardinals words that the Church may err in particular members and congregations As for the general Councel he said Men have not the more learning that they become Commissioners and many times the Prelats of sound judgement have been absent and they who should have been most sound have been most corrupt as Bernard complained in his time and therefore the authority of the Scriptures is above the authority of the Church for which cause Augustin wrote unto Maximin the Arrian that he will not obiect the councel of Nice nor will have the councel of Arimino obiected against him but let the Scriptures be Judge for both And yet we despise not the judgement of councels and fathers if they agree with the Scriptures but as Jerom writes the errours of the antiens should not be followed but the authority of the Scriptures may never be despised I feare said he that I have been too prolixe and therefore lest I give offense I will continue or leave off to speak of the sacrament as it shall please your Royal Majesties The Cardinal beckned unto Claud. Espensius a Sorbonist he said He oft had wondred how the Ministers had entred into the Church seing they neither entred ordinarily by ordinary authority and imposition of hands nor by any extraordinary way seeing they are not confirmed by working of miracles nor by express testimony of Scripture and therefore their Ministry is not lawfull From that he turned to speak of the sacrament at the command of the Cardinal Lorrain that he might bring the Ministers into controversy with the Germans as was said To the same purpose spake a white Monk of Sorbon Xainctius but more despite fully against the Ministers and to the offence of both parties Beza complained of his impertinency and did supplicate the Queen that she would provide against reviling words and digressions then he said Our Ministers were chosen and approved by our own Churches and so have two parts of ordinary calling and if imposition of hands be wanting unto any the calling is lawfull because these two are the substantials and the other is less principal And in so great confusion of all things in the Roman Church we would not seek imposition of hands from them whose vices superstition and false doctrine we disallow for they be open enemies unto the Trueth as the Prophets had not such enemies then as the Priests neither sought they confirmation of their offices unto which God had called them Neither are miracles necessary in extraordinary calling as is manifest by examples yea Paul in evidencing his calling speaks not of miracles that he had wrought but of the fruits of his preaching the which wee also may say of so many Nations and Provinces which have received the Gospel by our preaching nor can there be a greater confirmation of any Ministery seeing the power of God is manifest in us which neither imprisonment nor banishment nor fire could hinder Espenseus said Bring mee one example in those 1500. years like to yours All things said Beza are not written that have been done and however it hath been it followes not that our calling is not manifest enough and set forth from God in his due time He is not now bringing a new Gospel but restoring the old which was sufficiently confirmed before and now by a singular way he hath caused his light to shine He spake also of traditions but was oft interrupted by Xainctius and the Cardinal fearing that his incivility were checked by the Queen would end the controversy as if the question had been sufficiently cleared and the Sorbonists spoke as if the victory had been on their side Then the Cardinal said in the name of the Prelates that they would proceed no further unless the question of the Sacrament were handled and then he asks the Ministers Whether they do embrance the Augustan Confession Here he playd the fox for if they denied
S. 32. at Lateran 33. at Trent S. 243. seqq a dispute at Rome concerning the confirmation of the Decrees of Trent 276. and how they were questioned by the Nations 278. sixty and five National Synods in Scotland after the Reformation which are set down according to the order of years Councels did consist of Bishops and Presbyters 542. m. One Councel hath been corrected by another 542. A Councel condemneth another although confirmed by a Pope 128. e 578. e. the Councel at Pisa depriveth two Popes and chuseth a third 564. the Councel at Constance depriveth three Popes and chuserh a fourth A Councel is not the universal Church and may err 497. b A Councel is above a Pope 509. m. 513. e. 542. b. e. 544. b. 548. m. 556. e. 573. b. 575. b. 579. m. S. 17 b. the Church of Rome loveth not Councels for fear of Reformation 540. The Culdei in Scotland 186. how born down 281 282. The order of Crucigeri 416. Custom contrary unto truth should be abolished 29 b. 366. e. 470. m. D The Danes become Christians 224. they were reformed S. 69. e Why God suffereth his Church to come into extremity of danger S. 214. m The three Daughters of Richard King of England pride covetousness and letchery how bestowed 383. David Black a Minister's process before the Privy Council of Scotland S. 520 524. David Straton a Martyr's trial S. 172. m The name of Deacon remaineth in England but not the Office S 404. The Decretals were ordained to be burnt by one Pope but confirmed again 454. The causes of Defection of Piety in a Nation S. 556. The Devotion of antient times 61 62. Dictatus Papae Gregorii VII 249. The use of Church-Discipline S. 464 465. The Presbyterian Discipline was opposed by what sort in Geneva S. 129. the Discipline Presbyterian is better then Episcopacy S. 492. â—â—pecially it is more effectual against Heresie and Schism 493. The second Book of Discipline in Scotland was oâ—t debated S. 389 390 391 392 393 394 395 396 399 406. again approved and ordained to be subscribed 483. m. 485. e. the Act of Parliament ratifying it S. 489 490. The Popes Dispensations in degrees of Marriage was scandalous 74 e Dominicus the first Author of Dominicans 412. their priviledges 413. e. their first Rules were soon forsâ—ken 414. m. e. they first brought Aristotle into Christian Schools 416. e. they have little or no truth 439. m. the Dominicans Franciscans and other Friers were brought into Scotland 446. m. The Donation of Constantine unto Pope Silvester is forged 93. e. 208 b. 473. m. 475. m. 541. m. 543. b. A publick Disputation in cause of Religion An. 1521. at Basile S. 74. another An. 1528. at Bern. 94 95. another at Fountainbleau S. 134. another betwixt a Papist and a Turk S. 151. Dunstan Bishop of Canterbury his wickedness and cruelty 227 228. Durand's overtures of Reformation 470. E Easter 17. m. 58. m. Eberhard Bishop of Salzburgh his Oration against the Pope 431. Edmond King of England martyred by the Danes 184. e Edmond Bishop of Canterbury sheweth the corruption of the Church 381. e Edward the I. King of England restraineth the wealth of Bishops and Monks 450. The form of Christian Religion in Egypt about the year 1560 S. 322. The Elect cannot be deceived nor perish 28. e. 175. m. 176 e. 274. m. 546 e. they are chosen to believe and not because they believe 98. b. 174 b The manner of Electing the Bishop of Rome was often changed 13 m. 17 m. 19 e. 21. m. e. 80 e. 117 e. 118. b e. 122 b. 129 b. 200 e. by a whore 205. e. 206. b. e. 242. m. 243. m. e. 245 e. restrained to the election of Cardinals 246 m. 318. b 456. b. 459. m. 461. m. 508. b. 566. m. 569. e. S. 281. m. Elfrik's Sermon concerning the presence of Christ's Body in the Supper 228. Elipant Bishop of Toledo's Errors 102 103 107. Elizabeth Queen of England was imprisoned by her Sister strangely preserved from death and crowned S. 188. The Roman Empire decayeth 5. e. 6. e. 8. b. 68. m. 70 m. 71 710. It is transferred into France 109 111. and then into Germany 196. the Election of the Emperor 202 209. the Emperor is constrained to submit unto the Pâ—pe 236. even to hold his stirrop and lead his horse 310. b. the greatest hurt of the Empire 467. England was converted to Christianity 55. when it was first so named 104. m. was conquered by the Danes 273. and then by the No mans 274. began the Reformation S. 185. the title of England unto France 495 558. e The English Service Book was not written to be pressed on men S. 333. m. The Epistles of the old Bishops of Rome are forged 93. e Equivocation is maintained by the Jesuits S. 325. The sum of Erasmus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. 27 29. The wicked Book of the Friers the Eternal Gospel 434 435. Excommunicated persons should be punished civily 194. e. An example of absolution from Excommunication S. 503 505. The use of Exercise unto Ministers S. 335. F Faith is the gift of God 214. b. 216. b. m. it is a certain knowledge and not a conjecture 341. b. it is not grounded on natural reason 361. b. neither Pope nor Councel can make an Article of Faith but at most may press obedience unto God's word 546 m. the relation between Faith and good Works 214. b. true Believers cannot perish 214. m Christ appointed not a Feast-day 547. The abuses of Feast daies 359. b. 541. b. The beginning of Feasts to wit of the Rood or holy Cross 6. All-hallow day 16 118. m. the Purification of Mary 205. b. All Souls 242. of John Baptist and S. Laurence 243. of Thomas Becket 337. m. Octava festivitatis Mariae 390. of the Cross of Corp. Christâ— 392 m. 454. of Christ's transfiguration 513. b. of the Conception of Mary 516. b. of the Visitation of Mary 578. m. All Festivals or Feast daies forbidden in Scotland S. 386. b The first Duke of Florence S. 3. b How the Kingdom of France came into the hands of King Pipin 86 87. In France was a beginning of Reformation S. 89 90. A Letter of Catharine Queen Regent of France unto the Pope concerning Religion S. 143 144. Liberty of Religion was granted in France S. 140. e. 141. e. 304 b. troubles in France for Religion under King Charls 9. S. 299. and under Henry the III. S. 303 m Francis Assisias the Father of Franciscans 413. Francis Ximenius the publisher of Biblia Complutensia S. 26. m The Fray in Edinburgh December 17. in the year 1596. S. 526. Flanders became Christian 51. Friseland became Christian 61. m East Friseland began Reformation S. 70. m The Doctrine of the preaching Friers 491. m Ferchard the II. King of Scotland was brought to repentance 60. m G The Popish Gades began 271. The first Glass in Britain
was this the Custom of Scotland onely to Govern the Church by common consent of Culdees or Presbyters which in Scripture are called Bishops see § 11. but in the primitive times it was the Custom every where For first They had an Ecclesiastial assembly which Origenes contra Celsum li. 3. calleth a Church Senate for when he compareth the Christian Churches at Corinth Athens and Alexandria with the multitude of other People there he addeth also If you compare the Church Senate unto the Senates of those Cities you shall finde some Senators of the Church worthy to govern any place any Commonwealth established by God but these Senators who now every where do govern have nothing excellent in their maners beyond the common multitude and in like maner if the Church-Magistrates be compared with the Political Magistrates c. And after eight pages he saith Christians do so much as they can first examine the minde of them which desire to be their hearers ere they receive them into their number they try them first privately and when they appear to have made such progress that they are desirous to live honestly then they bring them in by distinct degrees and some are appointed to watch over their lives and maners that if any of them do things unlawful they debar them from the Society and others they embrace heartily if they by dayly progress become better and how severe is our discipline against them which are faulty especially who are defiled with uncleanness our Church casteth them out of our Common-wealth and again when they repent we receive them no other way then as if they were raised from death but after a longer trial then when they were at first received to learn the Religion but upon this condition that because they have fallen they shall thereafter be uncapable of all Dignities and Church-Magistracy So far Origen Hence we see the primitive Churches had their Judicatories and their Rulers and how they did censure the scandalous persons Secondly Who were these Rulers Ambrose teacheth on 1 Tim. 5. saying Among all Nations old age is honorable whence the Synagogue and then the Church had their Elders without whose Counsel nothing was done in the Church which form by what negligence it hath failed I know not unless by the laziness or rather the pride of Teachers while they onely will seem to be something Therefore the Rulers of the Church were not onely Teachers but with them were Elders which were not Teachers and these were out of use in Italy before the days of Ambrose about the year 400. But see whether they were in the days of Cyprian who lived about the year 250. In lib. 3. epist 10. he directeth it unto the Presbyters and Deacons in the beginning he lamenteth that many of the Presbyters were dispersed in time of the persecution and near the end he saith I am sorry when I hear that some walk disorderly and wickedly and jarring with discord even the members of Christ which have openly confessed Christ to be defiled with unlawful lust nor can be governed by the Deacons and Presbyters or Elders that by the bad maners of some few the honest credit of many and good confessors is stained they should fear lest being condemned by their own testimony and judgement they be deprived of the Society of the godly for he is a true and famous confessor of whom the Church afterwards hath not cause to be ashamed but to rejoyce As for that particular which our Com-Presbyters Donate Novate and Curdius have written unto me I being alone can write nothing seeing from the begining of my Episcopacy I have resolved to do nothing by my private judgment for sentence without your counsel and without consent of the people but when by the grace of God I shall come unto you then as common honor requires we shall together treat of these things which are done or are to be done Hence it is clear that though Cyprian was a renowned Bishop yet he never did any thing in point of government by himself or without counsel of Elders and Deacons and without consent of the Church no not to give advice in that that they did require of him and these Elders and Deacons did rule and censure when he was absent and he was sory that the people did not obey their Sentence Whatsoever exception may be taken against the word Presbyter certainly Deacons had place in giving Counsel and the Bishop had not the sole power of Censure This is put out of doubt in the life of Augustine when c. 4. Possidonius Arch-Bishop at the same time shews that he was chosen one of the Presbyters for ruling the Church of Hippon and then c. 5. the Bishop Valerius having experience of Augustin's gifts gave him power to preach and saith Possedo this was contrary to the use and custom of the Affrican Churches and therefore other Bishops did revile him that he had given an Elder leave to preach but the good man was content that the people were instructed seeing he could not deliver his mind so freely as Augustine could because he was a Greek and he knew that the Eastern Churches had that custom at that time Behold a Church with one Bishop no Elders and the Bishop was the only Preacher and Augustine was the first Preaching Elder in the Affrican Churches 3. That the Bishops had not the whole power it is clear as the light if we will believe the writings of the Ancients as is easie to be shewed by many testimonies I will name but a few Basilius surnamed the Great about the year 380 in Moral summ 71. c. 1. expounds the texts 1. Tim. 3. and Tit. 1. Conjuctly of Bishops and Presbyters as having the same office Sedulius when Hen. Oraeus in Nomenclator calleth Presbyter Scotus about the year 440 on Tit. 1. saith Before that factions by instinct of the Devil were in Religion and it was said among the people I am Paul's and I am Apollo's the Churches were governed by the common counsel of the Presbyters then he brings testimonies of Scripture proving as he concludes that among the Ancients was no difference twixt Bishops and Presbyters To the same purpose writes Ierom. on Tit. 1. At greater length and concludes thus let Presbyters know that by custom of the Church they are subject unto him who is their Prelate and let Bishops know that by custom rather then by the Lords appointment they are greater then Presbyters that the Church should be governed in community in Epist ad Evan. 1. he saith Whereas one was chosen to preside among others it was done in remedie of Schism lest each one drawing the Church unto himself it were rent asunder for in Alexandria from Mark the Evangelist unto Heraclas Dionisius Bishops these were in the daies of Ierome the Presbyters do alwaies chuse one of themselves call him Bishop when he is set in a higher degree for except ordination what doth a
Bishop what a Presbyter may not do Both France and Britannie and Africa and India all the Nations do worship one Christ and observe one Rule of Truth If you ask for Authority the World is bigger then a City c. And because they had another custom at Rome Jerom saith there why speak ye of one City why stand ye for a few from whom Arrogance hath risen upon the laws of the Church Gratian hath these words of the Epistle in Dec. Dist 43. and there the Glosse saith in the Primative Church both the office and name of Bishops and Presbyters were common but in the second Primitive Church both names offices began to be distinguished therefore these names of Bishop and Presbyter were altogether of the same signification and the administration was common because the Churches were ruled by the Common Counsel of the Priests This is confirmed by Ambrose Bishop of Millan 1 Tim. 3. saying After the Bishop he speaks of the Deacon why because the office of the Bishop and of the Presbyter is one for they both are Priests but the Bishop is first so that every Bishop is a Priest and every Priest is not a Bishop for he is a Bishop who is first of the Priests And on Eph. 4. he saith What the Apostle writeth doth not altogether agree with the present Order of the Church for these things were written at the ground-laying for he had created Timothy a Presbyter and he calleth him a Bishop for the first Presbyters were called Bishops that when the first departed the second might succeed and as yet in Egypt the Presbyters do ordain if a Bishop be not present But because thereafter the Presbyters began to be unworthy to have the first place that order was changed a Council providing that not by succession but by merit the Bishop should be created and he should be appointed by the judgement of many lest an unworthy man attain the place and be a scandal unto many And to the same purpose Chrysostom though a Patriarch writeth on 1 Tim. 3. Why doth the Apostle omit the Presbyter because there is no difference almost twixt a Bishop and a Presbyter seeing the care of the Church is committed unto the Presbyters also and what he speaks of the Bishops doth agree unto the Presbyters also and they are above them in Ordination onely and they seem to have onely this more then the Presbyters Here it is to be marked that what Jerom and Chrysostom speak of that one prerogative Ordination is to be understood not that the Bishop onely had power to chuse and enter a Presbyter for it was otherwise as follows presently but that the Presbyter being chosen and approved the Bishop onely laid hands on him and thereby Ordained him even as at this present in Low Germany the Classis or Presbytery appointeth one of their number to lay on hands in the name of them all and yet at that time both Bishop and all the Presbyters did lay on their hands in the Churches of Affirica as it is commanded expresly in that great Council of Carthage Ge. Cassander in Consultat art 14. saith All men do consent that in time of the Apostles was no difference between Bishops and Presbyters but thereafter for keeping of Order and eschewing Schism a Bishop was preferred unto Presbyters and unto him alone the power of Imposition of hands was reserved It is also certain that onely Deacons and Presbyters are the holy Orders because as we do read the primitive Church had not others as Pope Vrban testifieth c. Thus we see the parity of Bishops and preaching Presbyters in the primitive Church by testimonies now behold the practise of those ancient times In a Provincial Council of Numidia and Mauritania at Carthage in the time of Cyprian were about eighty Subscribers and they are called Bishops and the ninth Subscriber calls them Coetum Consacerdotum But certainly at that time there could not be so many Diocies in these two Provinces unless by the word Diocy a Parish as we speak be understood And in another Council in the same Town in the days of Augustin were 214. Bishops besides some Correspondents from other Nations The number of Christians and Parishes might be increased at that time but there could not be so many Diocies as we were wont to speak in these two Provinces wherefore these Bishops must be so many Pastors of several Congregations as it also appears there for in the Title of Ca. 4. it is said De Cellula Sacerdotis and in the Ca. it is said Episcopus non longè ab Ecclesia Hospitiolum habeat There a Priest and a Bishop is but one as Cellula and Hospitiolum and the like change of these names is in the next Title and Chapter We see the like in Cyprian lib. 3. Ep. 13. ad Stephan saying The copious body of Priests is conjoyned with the glue and bond of mutual unity that if any of our Society would attempt to spread an Heresie and divide or waste the flock of Christ others may contribute their aid and as profitable and merciful Shepherds may gather the Lord's sheep into the flock Here a Council is a copious body of Priests and howbeit one cannot command another yet each one is subject unto the Society as Cyprian speaketh in the beginning of that Council And in the same Epistle he speaketh of Novatian that he was condemned by the Council of many Priests And li. 1. Ep. 4. ad Feli. Presbyt and others he useth the words Praepositus Sacerdos and Episcopos as signifying the same Office saying The People obeying the Lord's commands and fearing God should separate themselves from a wicked Overseer Praeposito nor meddle with the Sacrifices of a sacrilegious Priests seeing they ipsa plebs especially have the power of choosing worthy Priests or refusing the unworthy which we see to flow from divine Authority that a Priest should be chosen in the presence of the People before them all that he who is worthy and fit may be approved by publique judgement and testimony God doth instruct and shew that Ordination of Priests should not be but with the knowledge of the People assisting that the People being present the faults of the wicked may be discovered and the worthiness of the good may be proclamed and so there may be a just and lawful Ordination when it is scanned by the judgement and suffrage of them all as was observed in the Acts of the Apostles by Divine direction when Peter spoke unto the People concerning a Bishop to be chosen in the place of Judas and we observe to have been done not onely in choosing Bishops and Priests but of Deacons also therefore it is to be observed diligently according to Divine tradition and the practise of the Apostles which is also done among us and almost through all Provinces that all the neighbor Bishops of the Province do conveen and a Bishop be chosen the People being present for they
enemy of the most Christian Nation c. Morn in Myster pag. 451 465. In Dialog par 2. tract 1. lib. 3. cap. 16. he saith The books of Judith Tobias and the Maccabees Ecclesiasticus and the book of Wisdom are not for confirmation of any matter of faith the Church readeth these two Ecclesiasticus and Wisdom for edification of the people in manners but not for confirmation of points of faith Ibid. par 1. lib. 5. cap. 25. he saith A general Councel is a part of the universal Church but is not the Church universal therefore it is vain to say that a general Councel cannot er against the faith And cap. 28. If a general Councel shaller yet some Catholicks shall remain which either privately or publickly as shall be expedient shall be bold to defend the Orthodox faith ..... for God is able of stones that is of the unlearned Laicks despised poor ones and distressed Catholicks to raise up children of Abraham And lib. 6. cap. 84. Councels are not called general because they are called by the Pope ..... if Princes and Lay-men will they may be present in the general Councel and deal of matters treated therein In Prolog compend error he saith Alas the time of which the blessed Apostle prophesied when men will not suffer wholesome doctrine ..... this prophesie is altogether fulfilled in our days for behold many pervert the holy Scriptures deny the sayings of the holy Fathers reject the Canon of the Church molest persecute and bring into bondage and without mercy torment and afflict even unto death them that defend the truth so that we may rightly say of our times which Daniel long since pronounced Iniquity hath gone from Babylon from the Elders and Iudges which seemed to govern and rule the people for many that should be pillars in the Church of God and defend the truth of God even unto blood cast themselves headlong into the pit of Heresies In the same Prologue he submitteth his writings unto the censure and correction of the Church but he addeth of the Catholick Church and not of the malignant Church 8. Brigida or Brigitta was descended of the blood royal of Scotland Ph. Morn in Myster pa. 480. another then she which was in the days of S. Patrick about the year 520. she was married unto the King of Sweden a most devout woman saith Platin. and canonized as a Saint and Prophetess Being perswaded by the Friers with the same of Rome she went thither in the days of Pope Urban the V. hoping to finde great comfort there but in her revelations she calleth the Pope a murtherer of souls a destroyer of Christ's flock more abominable then the Jews more odious then Judas more unjust then Pilate worse then Lucifer She saith His seat is to be drowned like an heavy stone and his assessors were to burn in fire and brimstone unquenchable She rebuked the Bishops and Priests that through their default the doctrine of Christ was not preached yea it was abolished and they had changed all the commandments of God into two words Give money In the end she saith she heard the Virgin saying to her Son Rome is a fertile Land and Christ answered It is so but of tares she saith also that her coming to Rome was to cast away rather then confirm the opinion that she had conceived of it These revelations have been often printed 9. Thomas Bradwardin was a Fellow in Merton Colledge of Oxford and afterwards Chancellor of London and commonly called The profound Doctor about the year 1330. he had many disputes with the School-men against the errors of Pelagius and reduced all his Lessons into three Books which he entituled De causa Dei He beginneth thus I have been solicited earnestly by the petitions of great and many men that what I had spoken only by voice in disputes concerning the cause of God against Pelagius and concerning the power of causes I would tie it unto durable writ but here are two things as the lovers of God do provoke and encourage me into the cause of God so the friends of Pelagius being far more in number do hinder and terrifie me for which I speak not without inward sorrow of heart as of old eight hundred and fifty Prophets of Baal were against the one Prophet of God and innumerable people did cleave unto them so it is now in this cause How many O Lord fight now with Pelagius for free will against thy free grace and against Paul the spiritual Soldier of grace how many do to day despise free grace and proudly think that free will is sufficient to salvation or if they do use the word of grace they do but perfunctoriously feign it to be necessary but they boast that they deserve by the power of free-will to be what they are salvation seemeth unto them to be not a free gift but a bought good because O God Almighty these wilde men presuming of the power of their free will refuse the aid of thy working in their workings and say with those Depart thou from us Moreover Lord how many advance the liberty of their own will and will not serve thee or if they confess with their lips that thou workest with them yet with these thy proud and hateful subjects they will not have thee to reign over them yea and prouder then Lucifer they are not content to be equal with thee King of Kings but most impudently they would reign above thee for they fear not to say that their own will goeth first in action as the Lady and thou followest as the Servant ...... O Lord my God I cannot think it without sighs how many and great Judges endeavor carefully to absolve and reconcile the Pelagian errors that were condemned in ancient times and banished out of the bounds of all the Church how many presumptuous advocates plead for them how many damnable proctors they procure on their side how many not having two arguments of any art do turn to killing arguments and at least to advance the cause of Pelagius attempt to cast down thy cause with their cries horrors reproaches vice laughter and gesture how many and how innumerable people favor them for almost all the world goeth after Pelagius arise Lord judge thine own cause Then he sheweth how he was comforted in a vision or dream that by the grace of God he should prevail against Pelagius And a little after he addeth With how many martyrdoms with The beginning and progress of Pelagianisin how many wounds did the holy Fathers cut down the wood of the Pelagian heresies and how many venomous branches do still spring and wax out of these old roots As it was so it is yet for first when their Arch-Heretick Lucifer would not be under and with God Michael threw him down then arose Cain thinking that a sinner is not justified of God freely by grace given freely but by his antecedent merit when he in the just judgement of God was