Amelphis John or Gregory VI. Because Satan could not openly persecute Christ by Pagans he craftily intends to subvert the name of Christ by a false Monk under shew of Religion but albeit God permit such things to be done our sins so deserving yet the time of recompense is at hand Catal. test ver li. 13. Many other Books were written against this Hildebrand there is named one in the German tongue written by Waltram Bishop of Niembergh as is thought the Author bewails the miseries of the Church and lewdness of Clerks then he addes Hence the Catholique faith is defiled hence that unrighteousness hath waxed so that instead of truth false testimonies and for common faith perjuries do abound since Laws are silent giving place to wars that saying of Hoseah is fulfilled There is no truth nor knowledge of God nor mercy in the land cursing and lyes murther and stealing have overflowed Behold some Bishops have joyned unto the faction of Hildebrand accounting more of him then of all the Catholique Church so it comes to pass that while the enemy so weth in the Lord's field the tares of many scandals that now in Bishopricks are no Sacraments of Christ and his Church which should be the work of the Bishops of God but execrations which are the works of the Servants of Satan who as Cyprian writes seeing Idols forsaken and his Temples left by the multitude of Believers hath devised a new craft under the name of a Christian he deceives the unwise and by Heresies and Schisms he overthrows the faith c. In another place he saith Now it appears Satan is loosed out of the pit seeing as it is written he is come forth to deceive the Nations Ia. Vsser de Eccles statu c. 5. hath the same The above-named Waltram in another place lamenteth That then a new sort of Bishops swelling in pride because of the gifts of Believers drew all things unto themselves under cloke of Religion and they were painted walls and hypocrites 12. When Gregory and Victor the two heads of that pernicious faction More opposition against that faction were gone the Bishops of Germany and France considering the calamities of the Church by that unhappy Schism thought good to meet at Garstung for debating their strife no more with swords but with reasonings so the Bishops of both factions conveen in January There Conrad Bishop of Utrecht had a long Oration to this purpose We are assembled prudent Fathers to establish peace which our Saviour at his departure did leave the temerity violence and pestiferous errors of those who are not ashamed to dispise that heavenly gift I wish I could cut in sunder with the two-edged sword and confute with the testimonies of the two Testaments according to Christ's command Who despiseth an Oath breaks covenant and keeps not promise dispiseth him by whom he hath sworn he offends him whose name the other party hath believed As I live saith the Lord the Oath that he hath dispised and the Covenant that he hath transgressed shall I bring upon his pate Shall he who hath transgressed his Covenant escape You must consider not so much unto whom as by whom thou hast sworn and he is more faithful who did believe thee swearing by the name of God then thou art who hatchest mischief against thy enemy or rather now thy friend and that by reason of divine Majesty We finde it commanded concerning Tiberius and Nero who were not onely most cruel Tyrants but most vile Monsters Give to Caesar what is Caesars and fear God and honor the King and not onely be obedient unto Princes who bear not the sword in vain even though they be evil but supplicate the most high God for them that under them we may lead a quiet and peaceable life All power is of God and he who resists power resists the providence of God Therefore those are ambitious and presumptuous who dare with whorish faces misinterpret that saying of our Lord and God What ye shall loose on earth shall be loosed in heaven and what ye binde on earth shall be bound in heaven and force it to serve unto their own lust and indeavor to gull us as if we were children without all knowledge Our heavenly Teacher did open the hearts of his disciples to understand the Scriptures Moses the Prophets and the Psalms and he commanded them to preach in his name unto all the Nations repentance and forgiveness of sins and that they should be witnesses of those things Therefore Hildebrand was carried headlong into ambition when he usurped the power of the eternal God whose Messenger he should have been such are the times now such are the maners and such are the men The most high Majesty had provided but slenderly for the affairs of mortals if he had so intrusted the sword into the hand of any man Who could restrain the lust of men who could rule it truly the wisest is not sufficient for such a burthen We have not need that any should teach us in what maner Peter and his Colleagues did use their spiritual power or to speak more properly the dispensation and administration of God's stewardship for they were but stewards of the divine Oracles It is as clear as the light by the book which the Physitian Luke hath written of the Acts of Christ's Messengers the weapons of our warfare are spiritual and not iron nor robberies murthers killing of men nor perjuries and our helmet breast-plate girdle buckler and sword are peace love righteousness hope of salvation truth the word of God and faith These Divine Gifts our most Christian Emperor did often proffer most willingly unto Hildebrand but he refused to accept them c. The Papal party had chosen Gebhard Bishop of Salisburgh to speak in their name but when he heard this Oration he would not open his mouth to speak in the contrary Avent Annal. lib. 5. It was appointed at that time to assemble again in May at Mentz The Papal party did preveen the time and assembled at Quintelburgh now called Quedlinburgh in April there they wrested some words of Wezilo Bishop of Mentz and condemned him as an Arch-Heretique they called themselves the true Church and consented unto the election of Clemens III. The Synod at Mentz was very solemn there was the Emperor the Electors and many Dukes Peter Bishop of Portua and Legate of Clemens and many Bishops of France and Germany by common suffrage the faction of Hildebrand was condemned as contrary unto Christian piety and a Decree was published to this purpose All Christians should shun the company of those accursed persons whom we have named seeing they have made defection from us and not we from them they promised to be present at this Synod but they will not come they abuse Christian piety and leaving the sheep they run unto the enemies of the Republique they not onely exhort unto fire and sword but also are ring-leaders and Captains of the war What would
defended by the Canonical Scriptures and the sayings of blessed Augustine Observe here he whom the Pope calleth his Father and Master dependeth upon the Canonical Scriptures and upon Augustine and not upon the Pope nor thinketh upon that which now they call The casket of the Pope's breast I have also observed in his Epistles written unto the Popes Urban and Paschalis that he calleth them the Reverend high Priest of the Catholique Church and he saith your Highness your Majesty but he never saith your Holiness he calleth them the Vicar of St. Peter but never the Vicar of Christ nor in any place can I finde that he speaketh of any priviledge of Peter above the other Apostles and in the contrary in Comment on Mat. 16. he saith It is to be noted that this power was not given to Peter alone but as Peter answered one for all so in Peter he gave this power unto them all On Rom. 9. Seeing by the free-will of the first man all men fell into condemnation certainly it is not to be ascribed unto mans righteousness which is not before grace but unto the onely mercy of God that any of them are made vessels of honor but that any of them are vessels of wrath it should not be imputed unto the iniquity of God which is not but unto his justice He is Potter which of the same lump altogether corrupt in Adam maketh at his own pleasure some vessels unto honor in his mercy and others unto shame in his justice On 1 Cor. 1. The grace of God is given unto us through our Lord Jesus Christ and not through Peter or Paul grace is given by Jesus Christ because it is so appointed by God that whosoever believeth in Jesus Christ shall be saved not by works but by faith onely and freely receive the forgiveness of his sins On Rom. 10. Seeing hearing is of grace another grace is also necessary which may move the heart because the word of the Teacher outwardly availeth nothing if God do not inwardly touch the hearers heart On Chap. 14. He shall stand because God is able to make him stand for not he himself but God is able to make him stand for he who falleth falleth by his own will but by the will of God he standeth who standeth and riseth who riseth On 1 Cor. 4. Who hath discerned thee he saith this because of the mass of corruption which was by Adam none but God discerneth man that he is made a vessel unto honor But a man who is carnal and vainly puft up when he heareth Who hath discerned thee might answer by voice or thought and say My faith or my prayer or my righteousness hath discerned me The Apostle preveeneth such thoughts and saith What hast thou that thou hast not received God was the cause why thou wast and art thou the cause why thou art good Away for if God hath been the cause why thou wast and another hath been the cause why thou art good he is better which hath made thee good then he who made thee But none is better then God therefore thou hast received from God both that thou art and that thou art good On Hebr. 10. This true Priest did not offer often or many sacrifices but one offering which alone is sufficient for the sins of all believers after that he had fulfilled the obedience of his suffering sitteth his sacrifice was of such perfection and efficacy that it is needless to be offered again for the sins of any and albeit we offer it dayly that is but the remembrance of his suffering The Iesuit Raynaud denieth these Commentaries to be Anselm's albeit he cannot deny that in many Editions they go under his name nor can he bring any argument out of the Commentaries to prove what he saith and once he alledgeth that the Commentary on Matthew is Anselm's Bishop of Laudun and again he guesseth it to be Willielm Parisiens but this is an easie way to reject any Book But these testimonies agree with his other works which the Jesuit acknowledgeth and hath published That on Matth. 16. I finde not in them yet whereas he hath said in li. 1. ep 68. that he accordeth with the Canonical Books and with Augustine see then what Augustine saith on Ioh. Tract 124. As for Peter himself properly he was but one man by nature one Christian by grace one and the first Apostle by more abounding grace but when it was said I will give unto thee the keys of the Kingdom of Heaven and whatsoever thou shalt binde on he did signifie the whole Church which is founded upon the rock from which Peter had his name for the rock was not named from Peter but Peter from the rock as Christ was not named from a Christian but a Christian from Christ therefore the Church which is founded on Christ received from him the keys of the Kingdom of Heaven that is the power of binding and loosing sins for what the Church is in Christ by propriety Peter is in the rock by signification And ibi Tract 7. In the name of Peter the Church was signified In many other places doth Augustine speak in that maner denying that power to have been given to Peter but as a member of the Church and at that time speaking in the name of all the Apostles or Church as that Commentary saith Concerning free-will and grace Anselm speaketh often and copiously I shall name but one in Tractat. de Concordia grat lib. arbi c. 13. Without doubt the will willeth not rightly unless it be right for as the sight is not quick or sharp because it seeth sharply but therefore it seeth sharply because it is sharp so the will is not right because it willeth rightly but it willeth rightly because it is right Now when it willeth righteousness certainly it willeth rightly Therefore it willeth not righteousness but because it is right I deny not that a right will willeth righteousness which it hath not when it willeth more then it hath but this I say it cannot will that righteousness if it have not righteousness by which it may will it Let us now consider whether any not having this righteousness can in any way have it of himself Certainly he cannot have it of himself but either by willing or not willing but by willing no man is able to attain it of himself because he cannot will it unless he have it and that any not having the righteousness of will can by himself attain it by not willing no mans minde can conceive therefore a creature can by no means have it of it self but neither can a creature have it from another creature for as a creature cannot save another creature so it cannot give that by which it may save it It followeth then that no creature hath that righteousness of will but by the grace of God But I have proved before that this righteousness may be kept by free-will therefore by the gift of God we have
more contrary unto the Apostles or more hateful unto Christ Jesus then to destroy souls by defrauding them of the Ministry ..... In a word the holiness of the Apostolical seat cannot do any thing but unto edification and not to destruction for this is the fulness of power to edification But those things which they call Provisions are not to edification but most manifest destruction The Pope hearing this Letter foamed as in a rage and sware by Peter and Paul that he would hurl such a phrenetick wretch into confusion which durst so boldly controle his command and make him a fable unto the world Is not the King of England our vassal yea and slave whom I at my nod may thrust into prison The Cardinals namely Aegidius a Spaniard and some others touched in conscience could scarcely appease his fury and among other words they said To confess the truth unto your Holiness it is true what he saith and we cannot condemn him for it he is a Catholick man more holy and religious then we our selves are and as it is judged amongst all the Prelates there is none better nor his equal this is not unknown universally nor can our contradiction avail against him wherefore we think best to pass by such a thing lest perhaps some tumult arise thereupon especially seeing it is manifest unto all men that once must come a defection and departure from the Church of Rome When Robert lay on his death bed he said unto the brethren coming to visit him Heresid is an opinion taken up by human sense contrary Heresie white unto the holy Scriptures openly avowed and pertinaciously maintained Is not Innocentius therefore an Heretick and since Christ came into the The Pope an Heretick and Antichrist World to save souls may not the Pope be justly called the Antichrist who feareth not to destroy souls The Pope doth impudently annul the priviledges of his Ancestours .... and therefore the contemner should be contemned according to that saying of Esay Wo to thee who despisest ..... Matth. Parisien 9. In the year 1240. a Carthusian Monk at Cambridge said openly before Otho the Legate Gregory is not the head of the Chutch but there is another head thereof Satan is loosed the Pope is an Heretick Gregory which is called Pope defileth the Church and the World The Legate said unto him Is not power given from above unto the Pope to loose and bind souls and to exerce the charge of Peter on earth The Monk replied How can I think that such power as was given unto Peter is given to a Simoniack and Usurer yea and who is defiled with greater crimes The Legate did blush for shame and said We may not strive in words with a fool Idem 10. Seval Arch-Bishop of York followed in the same footsteps when he saw the pride of the Pope usurping and tyrannizing above the Kings he was astonished and in the grief of his heart he intreated Pope Alexander the IV. by Letters that he would leave off from such daily enormities or at least refrain himself and follow the example of good men that he would feed Christ's Lambs as Peter did and not pull the skins off them and devour them like an hungry Wolf The Pope had given the fattest of his Benefices unto some wanton young men and ignorant of the language as he made Jordanus Dean of York c. Seval would admit none of them wherefore the Pope excommunicated him with bells and candles He could suffer these ceremonies but he could not suffer strangers to be set over the people and the more he was cursed by the Pope he was the more beloved of the people and they did bless him yet quietly for fear of the Romans Although he was not murthered yet for his sufferings he was called a Martyr Idem ad An. 1257. 11. Matthew of Paris whom I have often named was a Benedictine of Saint Alban he wrote the History of England from the days of William the Conqueror until the year of his own death 1260. where he describeth how others spoke against the abomination of Antichrist to the end that posterity might know and abhor it and thereby he giveth us to understand what were his own thoughts as here and there he expresseth himself e. g. ad An. 1237. he saith It is manifestly known that the Church of Rome alas hath deserved the wrath of God for the guides thereof seek not the devotion of people but their full purses not to gain souls unto God but to collect revenues to themselves to oppress the religious and many ways impudently to catch other mens goods ...... hence ariseth grumbling among men and the wrath of God is provoked dayly Ad An. 1238. he calleth the Pope the Successor but not the imitator of Peter Ad An. 1245. he saith The Pope sent unto the King of Arragon and then unto the King of England craving that he may come and abide in their Kingdoms and the Nobility did refuse because the Papal Court was so infamous that the strength thereof went up unto the clouds Ad An. 1251. he saith The threatning of the Apostle may be thought to be fulfilled Vnless there be a departing the son of perdition shall not be revealed Behold that mens hearts depart and not their bodies from the Pope who is enraged like a step-father and from the Church of Rome which is cruel in persecuting like a step-mother 12. John Russel an English Gentleman who married the Widow of Walter Cumin Earl of Lenox about the year 1262. afterwards he purchased Letters from the Pope to summon a number of Scots to appear in England before the Legate for slandering his wife of witchcraft and poisoning her first husband The Scots dispised the citation alledging their ancient priviledge that Scotch men cannot be charged to answer without their own Country and so the summons turned to nothing saith Buchan Hist lib. 7. 13. Within some few years King Alexander the III. was encombred with The Lords and Bishops strive for precedency the pride of Priests and Monks saith the same Author there he understandeth certainly Bishops and Abbots which being enriched saith he by former Kings and enjoying long prosperity began to grow rank and would go before the Nobility as in wealth so in all other things or at least be equal with them The Noble men took this in ill part and dealt roughly with them wherefore they complain unto the King Whether he thought these injuries not to be so hainous as the Priests called them or if he thought that they were not without cause yet he made no account of them therefore the Bishops did excommunicate all the Noble men excepting the King only and with many threats do prepare themselves to go unto Rome Then the King calling to minde what broils Tho. Becket had raised in England by his ambition called the Bishops from their journey and compelled the Nobility to yeild unto their pride Thus the spiritual
more and more and the Church was wondrously darkned with mens Traditions apparitions of spirits were frequent which when the Bishops and Priests did receive they were deceived and made no small Apostasie from the true faith into the confidence of merits and mens satisfactions So that Iohn de Molin in Specul Carmel cap. 6. hath truly observed that from the time of the Emperour Heraclius unto his own time The day declined to the evening and the Church hath suffered an Eclipse yea and almost made defection Io. Bal. cent 1. 74. appr 2. About these times saith another men were as it were made for barbaritie and many of the Ancients in whose books was the doctrine and acts of antiquitie being forsaken through negligence did suffer another and worse death In all which following calamities the Monks were not the least Agents for when the Monkish life was had in admiration the Popes thought them the fitter instruments in prosecuting their pleasure Before that time they had not authoritie to preach the word nor administer the Sacraments as may be seen at length in Gratian. caus 16. especially qu. 1. cap. Adjicimus there is an ordinance of Pope Leo I. that none but the Priests of the Lord should preach the word whether he were a Monk or Laick whatsoever measure of knowledge he had and Cap. hinc est etiam it is said The Ecclesiastical historie testifieth that untill the daies of Eusebius Losinius and Siricius Monks were only Monks and not Clergie And Gregorie lib. 4. Ep. 1. No man can serve in the Office of a Church-man and continue in a Monkish rule ordinarily And they all were Laicks except the Abbot saith Bellarmin de Monac lib. 2. cap. 4. and Spalatens de Rep. Eccles lib. 2. cap. 12. proveth it at length but they were subject unto the Priests of the Parish in receiving the Sacrament or if they were many they had their own Priest as Epiphanius ordained Paulinian Priest of Saint Jerom's Monasterie Bellarm. de not Eccles lib. 4. cap. 10. But Pope Boniface the IV. gave them libertie to preach and his successours gave them power of binding and loosing and although they had not charge of souls they made them equal in power everie where with the Priests in their own Parishes Gratian. caus 16. qu. 1. Sunt tamen They did cloak their idleness with profession of povertie according to the order of Saint Basil Augustine and other fathers which rules of the late Monks were so far from the institution of the Fathers that they never had dreamed any such thing could follow saith Pol. Vergil de invent rer lib. 7. cap. 3. for according to the institutions Monks had nothing of their own neither did live chargeably unto others but upon the works of their hands and they gave their works unto their Decanus saith August de mori Eccles Cathol lib. 1. cap. 31. and in Reg. 2. tradita Fratrib cap. 2. he commandeth them to read some hours to pray some hours and to work some hours Chrysost hom 59. ad pop Antioch saith They know not begging and Bellarm. de monast lib. 2. cap. 43. and Durae contr Whitak fol. 387. out of Jerom Epiphanius and others shew that all the Monks in old times did work as the Apostle had commanded except one Monasterie of Saint Martin so writeth Basil in exercit ser 4. But in the seventh Centurie they had fair Cloisters Princely Abbies rich Revenues and what did they not purchase But no work at all amongst the most part of them so that Bernard crieth in Apolog. ad Guil. abbat O how far different are we from the Monks in the daies of Antonius And in Epist 42. he saith Work dark places voluntarie povertie these do nobilitate Monks but your eies behold everie thing your feet tread in everie market your tongues are heard in all Counsels your hands do pull unto you everie patrimonie As they were not sloathfull in their own affairs so when the Popes and Bishops began to have more care of policie preferment and such earthly things and each one to strive against the usurpation of another more then they did study the Scriptures Then the Benedictines and afterwards other sorts of hypocrites were sent under colour of preaching Christ but indeed to deceive the world and to perswade men to submit themselves unto the See of Rome The Monks propined the cup of fornication to all nations they perswade Kings to subject their Crowns unto the High-priest and they were the sowers of his superstitious rites and other errours as may be seen at length in the Historie of the Councel at Trent in the Congregations of the 4. and 5. Sessions where the Bishops and Rulers sought to take these liberties from Monks but the Romish Courtiers would not The Bishops of Spain and Gallicia in the 4. Councel at Toledo did espie this hypocrisie and Cap. 52. did ordain That Bishops should restrain all Religious persons so did the Monks call themselves as if there were no religion in others who were not of the number of the Clergie and went from place to place And each Bishop should compell them within his Diocie to return into some Monasterie or take them to a Parish unless they were dismissed for age or sickness This Act could not stand for the mysterie of iniquitie must go on So that justly doth I. Hooper Bishop of Glocester and Martyr an 1555. call the Monks the pale horse saying This pale horse is the time wherein hypocrites and dissemblers entred into the Church under pretence of true religion they killed more souls with heresies and superstition then all the Tyrants that ever were did kill bodies with fire sword or banishment as it appears by his name who sitteth upon the horse that is Death for all souls who leave Christ and trust to these hypocrites live unto the Divel in everlasting pain these pretenced and false hypocrites have stirred the Earthquakes that is the Princes of the World against Christ's Church Letters of Saints and Martyrs Printed an 1564. pag. 116. By their Sermons they did commend the primacie of the Pope everie where and Boniface the V. and then other Popes gave them so many Prerogatives that they who had the greatest desire of libertie became Monks Erasmus in Vita Hieron Yea and Kings forsaking their Scepter betook them to a Monkish life as Bambas King of the Goths in Spain and some retaining their Crowns professed themselves of the Order of Monks by dispensation With provision that they give Revenue to one Abbey or more and the Church that is the Popes and their Members the Monks suffer no loss or in a word that Monasteries may be enriched At first out of the Monasteries as Colledges were chosen Presbyters who were esteemed of an higher degree August Epist 76. ad Aurel. and Pelagius the I. Bishop of Rome writing to Antonia and Decia saith I wish that those who are nourished by us in this habit and in Monasteries may when they shall
The German Emperour and was many waies troubled for Bodislaus who had killed his brother because he had submitted unto the Emperour or rather for covetousness of the Dukedom of Bohem rebelled and with the aid of the Hungars continued Wars the space of 14 years And in the mean time his own brother Henry with other Princes of Germany fought many Battels against him In the end they all convened their forces and as he was crossing the Rhine with his Army they came unawares upon that part which had crossed and at first took his Ships The Emperour was sorely moved that he could not come at his Army and betook himself with such as were with him unto prayers and the next morning all his Adversaries were scattered neither knew they upon what motive such fear had overtaken them The Italians now hearing of his success and being oppressed by Berengarius the III they and especially Pope Agapet did invite Otho to deliver the Church and Italy He was not makes conquest in Italy slow and vanquished the oppressour and then by all the Italians he was saluted Augustus and Emperour Tho. Couper ad An. 962. Afterward his eldest son Ludolf taking it ill that his father did marry again and Conrade Duke of Lorrain the Emperour's son-in-law taking it also ill that he had left Berengarius Governour of Italy they conspire against Otho Ludolf was taken and Conrad fled within some moneths he received them both into favour Then the Hungars did raise such an Army that they thought themselves invincible and in the mean time on the other side the Sclavonians rose against Otho he subdued them both Then Pope John the XIII and his faction at Rome began to envy the prosperity of the Germans and sent to Adelbert the son of Berengarius promising assistance if he would deliver Rome and Italy and their adverse party with two Cardinals sent unto Otho intreating that he would come unto the aid of the Church and Common-Wealth for both were in danger When Pope John had intelligence hereof he caused the nose of the one Cardinal to be cut off and the hand of the other Otho composed his affairs in Germany the best way he could and hastned into Italy he took Adelbert captive and came to Rome and was Crowned by Pope John against his will He thought it not a fit time to arraign Pope John because all Italy was in uproar but did exhort him to live as it became the Apostolical See he sent Berengarius captive to Bamberg in Germany and Adelbert into Constantinople to gratifie the Emperour there Thereafter the people and Clergy of Rome intreat Otho to reform the Church and Republick for there had been no Councels in a long time c. Otho having appeased the tumult in the City and having assurance and calleth the Pope to an account of fidelity calleth a Synod in Lateran which from the great number of Bishops out of Germany Italy and France was termed The Great Synod and summoned Pope John to appear and hear his cause examined John returned answer that he would not appear because he knew that the Emperour purposed to dispossess him and he accursed them all who sate in that Synod and degraded them all of their functions Notwithstanding his curses the Synod continued and the Articles against the Pope were read First That Pope John did not observe the Canonical hours 2. When he said Mass he did not communicate 3. He ordained Deacons in a stable 4. He had committed Incenst with two sisters 5. When he was playing at dice he called on the Divel for help 6. For money he had made boys of ten years old to the Bishops 7. He deflowred Virgins and of the Lateran Palace he made a stew 8. He lay with Stephana his fathers concubine 9. He caused houses to be set on fire 10. He drank to the Divel Catalog test ver lib. 11. hath more Articles from Luithpr lib. 6. cap. 7. When these things were propounded the Emperour said I know that envy follows honour .... and in this case I conjure you all that ye do not propound any thing against him in his absence but what you know to be true All the Synod as if they had been one man do answer If these and worse crimes have not been committed by Pope John let Saint Peter the Prince of the Apostles which by his word shuts heaven upon the unworthy never absolve us from our sins let us be accursed and at the last day let us be ranked on the left hand The Emperour sent in his own name and in the name of the Synod unto the Pope a copy of these Articles willing him to come and purge himself and he promised by Oath that nothing should be done in that cause otherwise then then the Ecclesiastical Laws did prescribe He returned answer thus Pope John unto all those Bishops contempt We hear say that you will make The Pope contemneth another Pope which if ye do I excommunicate you from the Almighty God that ye have no power to consecrare nor say Mass When this was read more Bishops were come from France and Italy to wit Henry of Trevirs Wido of Muzia Sigulf of Placentia c. And with one voice they writ again and is contemned unto him thus Unto the great High-Priest and universal Pope John Otho by the clemencies of God Emperour Augustus and the holy Synod of Rome gathered in the Lord for the service of God greeting In the last Synod which was held the 6 of Novemb. we did direct Letters unto you wherein were contained the words of your accusers and the causes of their accusation and in these also we did intreat your greatness as was just and we have received Letters from you not as the condition of the time but as the vanity of your Counsellers would ..... it is written in your Letters not as becomes a Bishop but a foolish child to write for ye have excommunicated us all that we shall not have power to sing Mass or order any Church affairs if we shall ordain another Bishop for the Romish sea .... If you delay not to come unto the Synod and purge your self certainly we will obey your authority but if which God forbid you dissemble to come and purge you of those capital crimes especially seeing nothing hindreth you no sailing by Sea nor distance of way nor health We will not regard your excommunication but rather we throw it back on you because we may do it justly Judas the traitour and seller of our Lord Jesus Christ did receive with the other Apostles power of binding and loosing .... and so long as he continued good amongst the Disciples he could bind and loose but when the murtherer was killed with the poison of covetousness and would kill LIFE whom could he bind or loose but himself whom he did strangle in an unhappy rope Given Novemh 21. and sent by Adrian a Cardinal Priest and Benedict
no satisfaction for Pennance onely they shew themselves to the Priests who anoint them with oyl in token of the remission of their sins 15. Onely on Maundy Thursday they do consecrate for the sick and keep it the whole year after and think it more holy that day then any other neither do they fast on any Saturday save onely on Easter-even 16. They have but five Orders as Clerks Deacons Sub-Deacons Priests and Bishops whereas the Romish Church hath nine Orders according to the nine Orders of Angels 17. In their Orders they make no vow of single life alledging the Canon J. N. Priest or Deacon shall not put away my wife as it were for honesties sake 18. Every year on certain days they excommunicate the Church of Rome and all the Latins as Heretiques 19. They excommunicate him who striketh a Priest 20. Their Emperor doth name Patriarchs Bishops and others of the Clergy and deposeth them at his pleasure also he giveth Benefices to whom he listeth and retaineth the Fruits of the same Benefices as it pleaseth him 21. They blame the Latins because they eat not flesh eggs nor cheese on Friday 22. They hold against the Latins for celebrating without consecrated Churches and fasting on the Sabbath days and for permitting menstruous women to enter into Churches before their purifying also for suffering dogs or other beasts to enter into Churches 23. They use not to kneel at their devotion yea not to the body of Christ but one day in the year affirming that the Latins like goats or beasts prostrate themselves on the ground in their prayers 24. They permit not the Latins to celebrate on their Altars and if it chance a Latin Priest celebrate on their Altar by and by they wash it in token of abomination and false sacrifice 25. They condemn the worship of Images as idolatry These are the Articles contained in the said Register But there are many more in the Book of Catholique Traditions published in the French tongue by Th. A. I. C. and translated into English and printed at London ann 1610. out of which I have drawn these Articles 1. All the Apostles were equally universal Pastors and no primacy given to Peter who was never at Rome but when he was martyred 2. To say that the Church is grounded on the stone of Rome is hard and grievous and not far from the Jewish baseness to include the Church within a Town 3. St. John ending his life after Peter had the first place among all Evangelists and Bishops and he never taught that Rome by divine right ought to be the Lady of other Churches 4. But after St. John the Bishop of Rome obtained the first place among the Bishops within the Roman Empire for seeing the Citizens of Rome reigned above other Cities he had been proud and audacious who would have preferred himself before their Bishop especially without Ordinance of a Council 5. The Churches of Italy and others their neighbors by lapse of time gave to the Church of Rome not onely the first place but also superintendence over the Bishops near them in particular to give his advice in matters that happened until a Synod might be held yet never any presidency or power was given to the Church of Rome above other Churches 6. As all the Apostles were equal in Authority so they left behinde them every one diverse Successors of equal Authority 7. He who accuseth the Scriptures accuseth God the Author thereof but God is void of blame and the Scriptures contain the whole matter of faith 8. Those onely are Canonical Books which were contained in the Ark and written in Hebrew before or in Greek after the coming of the Lord. 9. They hold they were the first Nations converted unto Christ and in that regard they are the men who truly and purely maintain the Traditions of the Primitive Church as it was taught them by the Apostles 10. Faith is an assurance of the love of God and he who doubteth cannot approach unto God with confidence 11. The saying of Paul It is not in him who runneth nor in him who willeth prevents two mischiefs One that no man exalt himself for grant that thou runnest or endeavorest yet think not what thou doest well is thine for if thou be not inspired from above all is vain Another that no man deem that he shall be crowned without service 12. Faith is imputed to justification faith sufficeth for all faith absolveth justifieth and maketh partaker of eternal glory for God requireth no other thing but compunction and mourning 13. When we praise good Works we mean not to exalt our selves by them or to put our trust in them but we desire men would give themselves thereunto as to things necessary unto salvation and which every one is bound to exercise according to his power following the commandment of God 14 They communicate under Both elements and they have one fashion for the Communicants in the Church and another for the Sick the Priests with little or no reverence eat the remanent elements which are not eaten by the faithful but for the sick it is kept all the year being consecrate the week before Easter 15. They celebrate the Liturgy in their own Language that the people may understand 16. The Bishop of Rome cannot by his Indulgences deliver any from these temporal punishments which God inflicteth neither ought he to dispense with the fulfilling of all these works of repentance which are possible c. The most part of these last differences are fallen twixt the east and western Churches since the 11. Century and in them all we finde that the differences are either calumnies articulated by the Church of Rome or matters of Discipline or Ceremony or then our Reformed Church agreeth with them 8. The Bishop of Millan had the next place in Italy unto the Bishop of How Millan became subject unto Rome Rome he had eighteen Suffragan Bishops under him twenty two Ordinary Cardinals and divers other Offices of mark he was always named by the King of Lombardie neither he nor any of his Clergy trotted at any time to Rome This was a great moat in the Priests eyes and therefore the Popes ofttimes sought to bring Millan into subjection unto their See but the Millanoyes still kept their liberty At last ann 1059. Ariald Clericus Decumanus conspired with Landulfus Cotta praefatus populi against the Arch-Bishop Wido and made a pretext that married Priests ought to be exautorate Wido assembled all his Bishops and Clergy at Fontanetum with common consent it was denied that Priests should have liberty of marriage Then was great strife in the Town the Nobility defended Wido and the People were for Landulf who sent Ariald to Pope Nicolaus II. accusing the Clergy of Millan and requiring him to send some Judges to try the matter He was glad of the occasion and sent Peter Damian Bishop of Ostia and Anselm Bishop of Luca. So soon as Damian began to talk
president or record of it in writing it is plain that the Apostles left liberty unto every man at his own discretion without fear compulsion or constraint to addict himself unto what seemed good and commendable We know for certain that this diversity of fasting is rife throughout the world so far Socrates Before him Theodoret on Rom. 14. at the words Let every one abound in his own sense saith He speaks not generally but of meat onely he gives liberty unto every one for this Custom continues unto this day in the Churches that one abstains and another eats any meat without scruple neither doth the one condemn the other but this law of concord makes them the more famous and laudable And Eusebius Hist li. 5. c. 26. repeats the Epistle of Iraenaeus unto Victor Bishop of Rome saying Neither is this difference of the day onely but of the maner of fasting some think they should fast one day some two some more some forty and telling the hours of the night and day neither began this variety in our time but long before yet for all this variety they held unity one with another and as yet we retain it for this varity of fasting commends the unity of faith They who before Soter were Bishops of that See I mean Anicetus Pius Higin Telesphorus and Xistus did not observe it themselves nor did they publish any such president unto posterity and though they kept not that Custom they held unity with others who came unto them from other Churches c. Indeed Caranza in Summ. Concil hath a Decree as of Telesphorus to wit We Decree that seven full weeks before Easter all Clerks that is who are called into the Lot of the Lord should fast from flesh because as the life of Clerks should be different from the conversation of Lay men so there should be a difference in their fasting Observe the time is here appointed seven full weeks and it is enjoyned unto Clerks onely nor is any thing forbidden but flesh But how can this Decree stand with the words of Irenaeus or with the practice of Rome in the days of Socrates In the first Council at Orleance and that was about the time of the Nicen and a National is such an Act concerning Priests onely Augustine in Epist 86. saith If you ask my opinion in this I resolving it in my minde do see in the writings of the Evangelists and Apostles fasting is commanded but upon what days we should fast or not fast I do not see it defined by precept of our Lord or his Apostles so he Bellarmin De bon oper li. 2. c. 15. saith It seems a wondrous difference was among the Antients in keeping of Lent Nevertheless Pope Gregory had a precedent for Eusebius Hist li. 5. c. 16. saith Montanus condemned marriage and eating of flesh and also he kept three fasts yearly whereof one was two weeks before Easter It is also to be marked that whatsoever necessity be laid on keeping of Lent yet a man may have a dispensation from his Priest for a small sum of money as the Papal Chancelary directeth 10. Peter Damian Bishop of Oscia wrote a Book De Correctione Episcopi Some fruits of Bishops are noted Papae it is in Catal. test ver lib. 12. There he sharply rebukes the arrogance of Bishops which will live as they list without subjection unto censure albeit the Prophet David did not spurn at the admonition of the Prophet Nathan and Samuel though suffering wrong did not refuse the censure of the people of Israel and albeit Peter was endowed with such graces yet he was subject to the censure of others Act. 1. and when he was rebuked by Paul he did not quarrel but took it in good part because he well understood it was not of malice but in love But saith he now they say I am a Bishop I should not be rebuked by my sheep they must be silent whatsoever be my carriage c. He concludes Therefore let this pernicious Custom be abolished by Ecclesiastical discipline away with this deceitful subterfuge that he who pretends so malepert arrogancy may not enjoy his sin with immunity In an Epistle unto Udalrik Bishop of Firma he reproves the Popes that they do contrary unto that which they are commanded to teach for they should exhort all men unto patience and toleration of injuries and forbid vindictive contentions But now saith he what Bishops should exhort others to do they themselves will not do Christ commands to forgive thy brother seventy times in a day the King may use the temporal sword but a Priest should use onely the sword of the Spirit which is God's Word If for maintaining the faith Priests should not carry iron weapons how then see we armies of them rising against one another for earthly things But so it is fulfilled what the Apostle writes When they preach to others themselves are found to be reprobates 11. About the year 1072. at Nantes in low Bretanny a Letter was Opposition against Gregory VII and description of the Church at that time presented unto a Clerk as directed from hell in it Satan and all that fry gave thanks unto all Church-men because they were not deficient unto his and their pleasures and by negligence of preaching they sent so many souls unto hell as no age preceding had seen so many Mat. Parisi ad ann 1072. Cardinal Benno testifieth that none of Hildebrand's Cardinals would at first subscribe the excommunication of the Emperor Henry and he hath a large Catalogue of Cardinals Bishops and Deacons who left the Pope and would never return unto him so that as he saith the Church was divided the one party pretending the Authority of the Pope and the other accusing them and their Pope that he and they taught and did contraray unto the Scriptures and primitive Church He addes that he and his Successor Turban had presumed to violate the Decrees of Chalcedon namely in baptising and communicating without the Church But saith he as Eusebius alone defending the unity of the Church against Liberius proved him to be an Heretique and by his refusing to communicate with him did binde him with the keys so much more is Hildebrand persevering in this error condemned unto hell by the departing of so many Fathers from the Roman Church and who accurse his Heresies and abuses of the power of binding and loosing Then he hath a large description of Hildebrand and his disciples saying Let the Prophets be astonished at the voice of Peter and his disciples they are men in face and scorpions in tail wolves lurking in sheep-skins killing bodies and dedestroying souls their Religion is nothing but treachery and covetousness they haunt widows and lead women captives who are loaden with sins by occasion of times they give heed to the spirit of error and doctrine of divels which their Master Hildebrand hath received from his Masters Theophylact or Pope Benedict IV. Laurence Bishop of
intend the Action against a Laick and on the account of this Court they are most attentive unto their own gain and leaving nothing unto the Seculars they usurp upon all men as under their reach Or if any escape this snare there remaineth one jin to catch them to wit a general Rule for the foundation of faith Every Action belongeth unto the Ecclesiastical Court if the Magistrate will not do right or if he delay to do it And if the pretensions of the Clergy had held within these bounds the condition of the Christian Republique had not yet been undone for it had been in the power of Nations and Princes when they tolerably exceeded the bounds of equity to have reduced them by Laws into some tolerable measure as in time of extream necessity it had been done But he who hath laid the yoke upon Christians even he hath taken away all way of shaking off the yoke for after the year 1050. when all the Actions of the Clergy are made proper unto the Bishops Court and so many Actions of Laicks under the pretence of spirituality and almost all others upon the account of the mixt Court do some way belong unto that Court and lastly They have made Secular Power subject unto them under colour of delayed right At last they are come so far as to affirm That the Bishop hath so large and wide power of judging neither by connivance nor grant of Princes nor by the will of the people nor by ancient custom but it is the very property of Episcopal Dignity and essential unto it and gifted by Christ himself And albeit there be extant many Laws of the Emperors in the Books of Theodosius and Justinian and in the Books of Charles the Great and Lewes the Godly and other Princes after them both in the East and West whereby it is clear after what maner at what time and by whom that power was granted and all Histories both Ecclesiastical and Civil do agree in the report of these Grants and Customs and in their causes and reasons nevertheless this so manifest a truth could not hitherto have place and is fallen before a naked contrary and groundless assertion even so far that the Doctors of the Canon-Law have openly declared them Heretiques who will not suffer themselves as blinde men to be led into the ditch Nor do they contain themselves within these limits but they do also add That no Magistrate not the Prince himself may meddle with any of these Actions which are proper unto the Clergy seeing they be spiritual whereof Laicks are altogether incapable And nevertheless the truth was not so unknown but that even at the beginning of this error the learned and godly did oppose it and did convince both the parts of this assertion of manifest falshood First They maintain that the major Laicks are incapable of spiritual things is absurd and impious seeing they are adopted by the heavenly Father called the children of God the brethren of Christ made partakers of the Kingdom of Heaven and worthy of divine Grace of Baptism and communion of the flesh of Christ for what be spiritual things if these be not And if there may be any other should there be any question concerning him which is partaker of these highest and most excellent things as if he were uncapable of spiritual things And they said The minor is as false The proper causes of the Bishops Court are meerly spiritual seeing faults and contracts which belong unto this Jurisdiction if we consider these qualities that the Scripture attributeth unto spiritual things are as far distant from them as heaven is from the earth But the opposition of the better part could not hinder the greater And after the same maner concerning the spiritual power of binding and loosing which Christ gave unto the Church and concerning the exhortation of St. Paul for composing differences among Christians and not appearing before Infidel-Judges by progress of time a temporal throne was set up by many degrees more gloriously then any now or that hath been at any time and in the midst of every Civil Government is another set up no way depending thereon so that they which at first did prescribe the forms of that administration could not possibly imagine such an Idea of a Republique neither is it my purpose to report how they are not content to have attained their aim in building a Court independant any way from the Civil Government and have likewise attained another end unexpectedly and have made up an Empire by a new and Mark a strange Novelty strange opinion which in a moment of time hath made wondrous progress now they ascribe unto the Roman Pope alone which so many Bishops in the space of 1300. years had been purchasing for themselves by so many admired wiles and they made the foundation of his Jurisdiction to be not as before in the power of binding and loosing but a power of feeding and by vertue thereof they hold that all Jurisdiction was given by Christ in the person of Peter unto the Pope alone in these words Feed my sheep I say I have not purpose to speak more of this c. So far in the History of that Synod at Trent Here I add how the Canons began and how they were distinguished The original of Canons into several sorts Ge. Cassander sheweth this in Consultat Artic. de Canonicis saying In ancient time a Monastical life was private and distinct from all Ministery of the Church so that at first they had need of a Presbyter from some other place to administer the Sacrament and thereafter it was granted that one of their Order should be ordained a Presbyter by whose Ministery they did receive the Sacraments And so the Orders of Monks and Clerks were altogether distinct for Monkery as Jerome saith was the office not of a Teacher but of a Mourner But then Religious men in imitation of the Monastical life did also appoint Colledges of Presbyters and Canons where Clerks that were aiming or appointed unto the Ministery and Priests that were already placed in the Ministery should live according to a prescribed Rule which albeit it was a little more free then the Monkish yet was tied to certain Canons hence that life was called Canonical and they who professed it were called Canons and the Society or Colledge was called a Monastery which name continueth in some most famous Colledges And so in some ancient Councils is mention of the Monasteries of Monks and of Clerks a Bishop was Governor of the one and an Abbot of the other Blessed Augustine is said to have been the chief Author of this Institution who when he had gathered a Society of godly men to live without a Town and apart from the multitude of men thereafter was made a Bishop and he would have within his Bishoprick a Monastery of Clerks and Presbyters with whom he might live in a community Some say Urban I. was the beginner of this
would contentiously defend his error by and by it should by these Legates be deferred unto the audience of the other Sisters and if by Letters Canonically written that Sister could be reduced unto the harmony of wholesome doctrine it was well but if not a general Councel might be assembled 2. The Empire was translated from Rome to the East and then it was ordained by 150. Bishops assembling in this City when blessed Nectarius was ordained Bishop of this See after the condemnation of Maximus Ennius who was infected with the contagion of Apolinaris then it was ordained I say with consent of the most godly Emperor Theodosius the elder that as old Rome had obtained from the holy Fathers in former time the first place in Ecclesiastical causes so then new Rome for the honor of the Empire should have the Ecclesiastical precedency after her and should be called as the second Rome so be called and be the second See and should preside all the Churches of Asia Thracia and Pontus and treat of all Church-affairs and determine them by her own Authority And then such Legates Wardens of the Catholique faith as were sent to Alexandria and Antiochia were sent also into this Royal City and likewise from hence unto them for the same ministery that they all might teach the same and differ in no point of truth 3. When the Empire was divided the Bishops were also divided the decrees of the Roman high Priest that were established in their Councels without the Greeks let these Bishops which belong unto him look unto them As for these Councels which in these days they hold how should we imbrace their decrees which are written against our knowledge For if the Roman Bishop sitting in the high throne of his glory will thunder against us and as it were from above throw his commands and will judge of us and our Churches not with our counsel but at his own pleasure yea and will Lord it over us what brotherhood or what fatherhood can be in this who can patiently endure it for then we might be called the very slaves and not children of his Church And if this were necessary and so grievous a yoke were to be laid on our necks none other thing followeth but that the only Roman Church should have that priviledg which they hunt after and she shall make Laws unto all others and she her self be without Law and so be not a pious mother of children but an imperious Lady of slaves To what purpose then were the knowledge of the Scriptures the studies of learning the doctrine and discipline of teachers and the noble wits of the wise Greeks the onely authority of the Roman high Priest which as thou sayest is above all turneth all to nothing Let him be the onely Bishop the onely Teacher the onely Commander and let him onely as the onely Pastor answer unto God for all things that are concredited unto him onely But if he will not have fellow-laborers in the Lord's vineyard and if he be exalted in keeping his primacy let him glory in his primacy but not contemn his brethren whom the truth of Christ hath begotten in the womb of the Church not unto bondage but unto freedom For as the Apostle saith We must all stand before the throne of Christ that every one may receive as he hath done whether good or ill He saith All though he was an Apostle he excepteth not himself he excepteth no mortal He said All he excepteth not the Roman high Priest Nor is it found in any Creed that we should believe specially the Roman Church but rather we are taught every where to believe that there is one holy Catholique Church These things speak I of the Roman Church with your favor which I do reverence as you do but will not follow absolutely nor do I think that she should be followed in all particulars whose authority thou hast propounded unto us as so excellent that we must forsake our own customs and receive her form and change in Sacraments without examining by reason and without authority of Scriptures but we as blinde men should follow her leading us whither she willeth by her own spirit which how safe or honorable it is for us let both the Latin and Greek Sages judge 4. Thou sayest that the Lord said unto Peter alone and not unto all the Apostles Whose sins ye forgive and what thou shalt binde on earth But it is believed that the Lord said that not unto Peter onely but indifferently unto them all with Peter or to Peter with them all Nor did the holy Ghost come down on Peter onely at the Pentecost but the Lord sent him unto them all in a like gift and in a like measure as he had promised therefore we do so acknowledge the power to be given of the Lord and received by Peter that we think the Authority of the other Apostles should not be minced seeing certainly they all equally without any prejudice of another or usurpation as truly meek and lowly in heart did receive the same holy Ghost and by the same holy Ghost did receive the same power of binding and loosing nor can we think that the priviledge was given unto Peter onely which is common unto them all by the Lord's gift therefore we may not take from others which have the same power and ascribe unto one the Authority which is common to them all Let Peter as the twelfth Apostle be honored so that the other eleven be not excluded from the Apostleship which certainly they did receive by an equal and not different dispensation not from Peter but from the Lord himself even as Peter did 5. I grant there have been many heresies in Constantinople but there also were they extinguished as the heresie of Arrius in the days of Constantine the root of them all was Philosophia which was planted in Constantinople and which the learned have abused So heresies have been condemned in the Churches of Calcedon Constantinople Ephesus Antiochia and Alexandria and it was commanded that none should any more plead for these heresies But now in this City are no heresies As for Rome haply no heresies began there because they were not so witty and subtil nor were they such searchers of the Scriptures as some here and as the vain wisdom wherewith some among us were miscarried into heresies is to be condemned so the rudeness of the Romans is to be commended whereby they said neither this nor that of the faith but with an unlearned simplicity did hear others which seemeth to have come either through too much sloth in searching the faith or through slowness of judgement or that they were taken up with the multitude and weight of secular affairs Catal. test verit lib. 15. The Reader may judge of this reply unto these objections and by these particulars understand what the Greeks did judge of the particulars that are omitted It seemeth the Romans would wipe away that jeering blot in the last
erroneously nameth one for another often c. By this ingenuous testimony of the Printer we may see what account they make now of their ancient Master and seeing these books have been so oft changed little credit can be given to any of their late Editions and thirdly that even the Master himself had not written soundly according to the Fathers which he citeth The Edition of Lombard at Paris An. 1550. hath in the end a catalogue of these which they call his errors in quibus Magister non tenetur I will shew some instances In the Edition at Lovane An. 1568. lib. 4. Dist 2. F. They who had not hope in the baptism of John and did believe the Father Son and holy Ghost were not baptised thereafter but the Apostles laid hands on them and then they received the holy Ghost Here on the margint it is Erronea Magistri opinio Dist 5. C. Christ might give unto them his disciples power to forgive sins yet not the same power that he himself had but a created power by which a servant may forgive sins yet not as the author of remission but as a servant and yet not without God the Author On the margin it is added Hic Magister non recipitur Dist 13. A. It may be truly said that the body of Christ is not eaten by the brute beasts albeit it seem so what then doth a mouse take and eat God knoweth In the margin it is said Non probatur haec Magistri opinio Dist 17. B. It may truly be said that without confession of the mouth and paying outward punishment sins are forgiven upon contrition and humility of the heart In the magin it is added Non rectè hic sentit Magister Dist 18. F. Unto the Priests he gave power of binding and loosing that is of shewing that they are bound or loosed In the margin it is Gravis Magistri lapsus In many other particulars though they have not put such a censure on him he is no less adversary unto the doctrine of Rome now as lib. 1. Dist 1. A. Let the diligent and modest speculation of Divines take heed to hold the Divine Scripture as the prescribed form in doctrine Dist 2. C. As Augustin lib. de Trini teacheth we must first shew whether faith hold out so according to the authority of holy Scriptures and then against babling disputers which are more proud then capable use Catholique reasons and fit similitudes for defense and asserting the faith that so satisfying curiosity we may the more fully instruct the modest or if they cannot finde the truth which they seek they may complain of their own minde rather then of the truth or of our assertion D. Therefore let us propound the Authority of the old and new Testaments Dist 40. D. Seeing predestination is the preparation of grace that is Divine election whereby he hath chosen whom he would before the foundation of the world as the Apostle saith on the other side reprobation must be understood the foreknowledge of the iniquity of some and the preparation of their damnation for as the effect of predestination is that grace whereby now we are justified and helped to live well and to continue in good and whereby we are blessed in the future so the reprobation of God whereby from eternity by not electing he hath rejected some is considered in two particulars whereof the one he foreseeth and prepareth not that is iniquity the other he foreseeth and prepareth that is everlasting punishment Whence Augustin ad Prosp Hilar. saith This rule must be held without wavering that sinners are foreknown in their sins and not prepared but that the punishment is prepared for God in his presence as Augustin in lib. de bono persever hath prepared his good things unto whom he would and unto whomsoever he giveth certainly he foresaw that he would give them Dist 41. A. If we seek the merit of obduration and mercy we finde the merit of obduration but we finde not the merit of mercy because there is no merit of mercy lest grace be made nothing if it be not given freely but rendered unto merits So he sheweth mercy according to grace which is given freely but he hardeneth according to judgement which is rendered unto merits whence we may understand that as God's reprobation is that he will not shew mercy so God's obduration is that he sheweth not mercy so that not any thing proceedeth from him whereby a man is made worse but onely it is not given whereby he may be better Hence it is clear saith he what the Apostle understandeth by mercy and hardening and because mercy admitteth not merit but obduration is not without merit and by the word mercy here is understood predestination and especially the effect of predestination but by the word obduration is not meant the eternal reprobation of God because there is no merit thereof but the privation or refusing of grace which is some way the effect of reprobation yet sometimes reprobation is taken for obduration as predestination for its effect which is grace given for grace which is given is the effect of predestination therefore seeing there are no merits of grace which is given to man for justification and far less of predestination it self whereby God hath from eternity chosen whom he would can there be any merits so nor of reprobation whereby from eternity he foresaw that some would be evil and be condemned as he did chuse Jacob and denied Esau which was not for their merits which they had then because they had none because themselves were not nor for the future merits which he could foresee did he either chuse the one or refuse the other In the next Section he sheweth how Augustin once thought that God had chuse Jacob because he foresaw that Jacob would be such and therefore Augustin recanted that error and he concludeth the Section thus Augustin in lib. de praedest sanctor saith Not because he foresaw that we would be such did he therefore chuse but that we might be such by the very election of his grace whereby he hath accepted us in his beloved Son Dist 46. B. Unto that objection from Matth. 23. 37. he answereth That is not to be understood so as if the Lord would have gathered the children and it was not done what he would because Jerusalem would not but rather that she would not have her children gathered by him and yet against her will he gathered her children even all whom he would because in heaven and on earth there be not some things that he would and doeth and some things that he would and doeth not but all whatsoever he would he hath done and therefore the meaning is whomsoever I have gathered by my ever efficacious will I did against thy will Behold it is clear that these words of the Lord are not contrary unto that is said Lib. 2. Dist 25. G. In man may be observed four estates of free-will for before
have any propriety but they may have the use of utensils of books and other moveables that they shall get lawfully and the Friers may use such things as their General or Provincials shall think good reserving the dominion of the houses and places unto such as is known it belongeth unto neither may they sell their moveables or give them away from their Order unless a Cardinal of the Roman Church who shall be Governor of the Order shall give power and consent unto their General or Provincials Innocentius the IV. declared that the propriety of the Minorites goods belongeth unto the Apostolical See and he gave them power to appoint Procurators who might sell or any way change their goods for their use and to change the Procurators as they thought good And so though they had vowed simple poverty yet they devised ways of possession yea they sought the possessions of other Monks and as Matth. Paris saith ad An. 1235. it was told them It is a shame unto them and scandal unto others to change their rule and profession so soon Their way of purchasing was thus They had liberty to hear confessions as the Dominicans had to preach and they did ask persons of whatsoever quality Hast thou made thy confession If it were answered Yea they said To whom if it were answered To our Priest the Frier said What an idiot is that he never learned Divinity nor hath he read the Decrees nor hath he learned to solve a question those Priests are blinde guides of the blinde come unto us we can distinguish between leprosie and leprosie unto us are the mysteries and secrets of God revealed confess unto us to whom so great priviledges are granted by the Apostolical See Therefore many Nobles and others left their Bishops and Priests and made their confessions unto the Friers and gave them their tithes and offerings as is manifest by the querulous Letters that were collected by Petrus de Vineis Epist lib. 1. And then the Friers began to rear up georgeous buildings for themselves and the Priests were for the most part but contemned and poor Some Popes made Decree in favor of the Friers for the benefit of the Church and some made contrary Decrees for them Honorius the IV. Gregory the IX Alexander the IV. Clemens the IV. and V. against them and for the Curates was especially John the XXII who made himself Pope and others after him In his time some that were called pauperes de paupere vita and Beguini separated themselves from their Order and returned to their Institution Pope John condemned them and their constitution but these were zealous of their first rule even so zealous that at Massiles four of them were condemned by their own Order the Inquisitors and were burnt because they would not consent unto the dispensation that was granted unto them Others in many places of France called these four Martyrs and said If the Pope hath consented unto their death he is an Heretick Such doings and speeches provoked Pope John the XXII first to suspend and then to condemn the Decrees of his Predecessors that had confirmed the Institution of that Order as commanded and practised by Christ Geo. Calixtus in his book De nova arte hath those things at more length ex Nic. Eimer the Author of Directori Inquisitor and Alvar. Pelagius de Planctu Eccles After Pope John were many Bulls both for and against the Friers Then starteth up a new controversie between the Friers and the Priests The Priests said Of Tithes The Tithes being the proper patrimony of the Church should be paid unto them who serve in the Church and not unto idle bellies who have not charge in the Church The Friers move other two questions 1. By what Law should Tithes be paid 2. Unto whom they should be paid For the first they say It was the uniform consent of the Church that God commandeth the payment of Tithes under the Gospel as under the Law So Origen on Numer cap. 18. August de temp Ser. 219 48. and such was the practise in many ages saith Concil Matiscon 2. cap. 5. But at that time the Friers held It was a judicial Law binding the Jews only yet so as it may be continued by Princes and the Church hath enjoyned the payment of the tenth part of the increase neither may any refuse to pay the Tithe and more also if the Church shall enjoyn more as she hath power indeed Tho. Aquin. in Sum. 2. 2. qu. 87. The other question was before without scruple that Tithes should be paid unto Church-men and a division should be of them as of all other Church-goods one unto the Bishop another for the Curate and a third for the fabrick of the Church and the fourth for the poor and strangers But the Friers made a new distinction saying In Tithes two things are to be considered to wit the power of receiving them and the Tithes themselve the power is spiritual and belongeth unto them that serve at the altar for their service but the things called Tithes are corporal and therefore may be given unto Laicks Tho. Aquin. ib. By this distinction the Priests were cheated and afterwards the Tithes were given to Abbeys and Monasteries By the way note that the Frier Thomas calleth the Friers Laicks as they were never reckoned among the Clergy unless they were promoted and received Orders And we may Their subdivisions see how the Franciscans were subdivided as also other Orders into Sects some kept the first Institution and go coursely apparelled living onely by begging and others want not their ease nor abundance they say They have nothing and yet enjoy plenty and they excuse their practise which is contrary unto their profession with a distinction They have riches in common but nothing in propriety This cause why Friers are so many ways subdivided is marked by Bellarmin de Monach. l. 2. c. 2. Every Sect saith he is hot at the beginning and then they become colder then ariseth some one or other who reduceth the Sect to the first Institution with some particular Rite in remembrance of himself and this is called a new Religion Until this day these two Orders kept the Office of Inquisition wheresoever the Pope commandeth Their office saith Francis Pegna in Directo Inquisitor but principally the Fransciscans exercise it How they discharge this Office Agrippa de vanitat scien cap. 96. sheweth saying Whereas their jurisdiction should be grounded upon Theological traditions and holy Scriptures they exercise it according to the Canon-Law and Papal Decrees as if it were impossible the Pope can err and they throw away the holy Scriptures as a dead letter or but a shadow of truth yea and they say as a buckler and fortress of Hereticks neither admit they the ancient traditions of Fathers and Doctors saying Those might be deceived and deceive but the holy Church of Rome cannot err nor the Pope the head thereof and they set before
In what subject do the accidents of the bread and wine remain 5. Whether the transubstantiation be done in a moment of time 6. Whether the dimentions of Christ be wholly in this Sacrament 7. Whether the body of Christ be in this Sacrament locally 8. Whether the body of Christ doth move according to the motion of the hostie 9. Whether any eye even a glorified one can see Christ's body in the Sacrament 10. Concerning the truth of the words Hoc est enim copus meum are innumerable controversies as Whether hoc signifie bread or whether it importeth demonstrationem ut conceptam non ut exercitatam or ad intellectum non ad sensum that is This that is the thing signified by this is my body Or whether it demonstrateth to the sense but is to be understood according to the instant or moment not of pronouncing it but of pronouncing the last syllable as when one saith Now I will be silent Thomas Aquinas first did write those and innumerable more such questions and after him many have debated them and many other questions of that subject and nature 2. Before it was voluntary excepting the case of scandal to confess their sins and no Laws were against them which did not confess yea Lombard Lib. 4. Dist 17. B. saith It may be said that without confession of the mouth or payment of outward punishment sins are blotted away by contrition and humility of the heart for after that one doth with a grieved minde propound to confess his sins God forgiveth because there is confession of the heart albeit not of the mouth and by this confession the soul is inwardly cleansed from the spot and contagion of committed sin and the debt of everlasting death is forgiven and therefore saith he these sentences of the Fathers which he hath quoted before concerning repentance and confession are to be understood of the confession of the heart or of inward punishment But after that Decree of Innocentius the III. the School-men held that he is not to be accounted a Christian who confesseth not all his sins particularly As for the circumstances the Canon biddeth the Priest be discreet in searching the circumstances of the sinner and of the sin But the School-men press every man to confess particularly every circumstance of his sin so far as possibly he can Concerning the person who should hear confessions Lombard lot cit D. teacheth that a man should diligently seek a Priest because God hath given the power of binding and loosing unto Priests but if a Priest cannot be had The Confessors one may make his confession unto his neighbor or companion and he speaketh no where of a Monk or Frier But afterwards the Dominicans got power from the Popes and the Priests were neglected 3. Gratian in his Decrees and 3. Pardons and Indulgences Lombard in his Sentences have no word of pardons or Papal indulgences But when avarice had possessed the Clergy and the people were blinded with ignorance and superstition and both were contented with an outward formality then publick declarations were redeemed with sums of money which they called alms for the use of the poor or for building Hospitals or Churches or Bridges and the discharge of the publick declarations was called indulgence or pardon The School-men finding this practise to be so gainful unto Bishops and the pardons so acceptable unto the people did commend them in their preachings yet so that among themselves some made question of the truth of them for some as Tho. Aquin. Supplem qu. 25. ar 2. said These pardons were but a kinde of pious deceit whereby the Church draweth men into some sort of devout actions as a mother allureth her childe unto some steps by shewing him a golden peny which she giveth him not Some said they were available in the Court not of God but of the Church others held they were useful in both Courts And they made the ground of this power to be the treasures of Christ's and the Saints sufferings which they had suffered more then was needful for the propitiating their sin and everlasting punishment all which their sufferings of supererrogation make up the treasure of the Church and the Bishops or Priests may bestow a part of that treasure on them which have not merits of their own And truly any man might perceive as the Germans did in their grievances which they sent unto Pope Hadrian the VI. that these were cunning frauds to purchase money unto the Pope and the Friers and others their partners We read that in the primitive Church when discipline was strict they would remit somewhat of their severity as they saw the persons affected but in that Century not so much the punishment already enjoyned but to be enjoyned was dispensed with for money in former time the dispensation was granted lest the penitents did faint under the burthen and that they might the sooner be received into the communion again nor were they granted for money But at that time and in times following they were pardoned from all satisfaction both for sin committed and to be committed if they would give moneys which trick was coloured with pretext to say Masses for them or for use of the holy wars And these pardons were at most thought to avail onely unto the living until Boniface the VIII did extend their vertue unto the souls in Purgatory Co. Agrip. de vanit scien cap. 61. Unto the more clearing of this point hear what John Roffen saith contra assert Luthe art 18. seeing Pol. Virg. de inven rer lib. 8. cap. 1. and others do cite the same as truth Possibly many saith he do not value indulgences because the use of them is known to have come but lately among Christians unto them I answer It is not certain who gave them first nevertheless there hath been some use of them very ancient as they say among the Romans which may be gathered by the Stations None who is Orthodox here he would say Popish or a follower of the Pope doubteth whether there be a Purgatory of which there is no or very little mention among the ancients yea and mong the Greeks it is not believed until this day and neither did the Latins conceive the verity thereof at one time but by little and little nor without dispensation of the holy Ghost that after so many years both the faith of Purgatory and use of indulgences was generally received by the Romish Church so long as there was not fear of Purgatory no man sought pardons for upon it doth all the account of pardons depend if ye take away Purgatory what use have pardons therefore pardons began after that people stood in aw of Purgatory So far he saith Polydore which thou perhaps seeing they are of so great moment didst expect as more certain from the mouth of God But Roffensis saith further If there be no Purgatory we shall not have need of pardons considering therefore how long time
Virgin foretold of tribulation and schism is come to pass but what she spoke of good Pastors and Reformation is not as yet He was Bishop of Florence in time of the Councel at Constance 17. Pope Gregory the XI by his Bull commanded John Arch-Bishop of Prague to persecute Militzius a Bohemian because he had said Antichrist now reigneth and he had private congregations among whom were some harlots whom he had converted and of whom he said These are to be preferred unto all the religious Nuns Jacob Misnes a writer about the year 1410. testifieth that Militzius said He was moved by the Spirit to search the Scriptures concerning the coming of Antichrist as also to preach at Rome that the Pope is the Antichrist and that the Church is laid desolate by negligence of Pastors she aboundeth in temporal riches and is void of spiritual Also that many now seem to deny Christ because though they know the truth they dare not profess it for fear of men Fox in Act. 18. Henry de Jota or Heuta taught at Vienna in Austria about the year 1380. All men without grace do but sin when they do their best works because the person must be accepted before his works be accepted God and not a Priest forgiveth sin and the Priest doth but declare out of God's word whom God doth binde or loose As Jerome had taught It is better to confess unto a learned Priest although he hath no jurisdiction then to an unlearned Priest having it reservation of cases unto the Pope or his Bishops is not of God's Law but from men since all Priests have a like power of the keys all God's counsels are commandments 19. John Munziger Rector of Ulme about the year 1384. taught The bread of the Eucharist is not God nor should be worshipped as God The Monks contended against him and the matter was referred to the University of Prague there his propositions were approved and nevertheless the bread must be worshipped said they for the concomitancy of the Deity 20. Gerhard Ritter wrote a book about the year 1350. which he called Lachrymae Ecclesiae about the year 1384. Alvarus Pelagius wrote another Planctus Ecclesiae Ubertin Bishop of Chema wrote Onus Ecclesiae The matter of them all is to mourn for the corruptions and abominations of Popes Cardinals Bishops Canons Priests and Monks c. Ubertin in cap. 19. saith A Reformation shall never be but in a general free and godly Councel he saith There is great need of Reformation but I fear this age is not worthy of a lawful Councel In cap. 22. Some Monasteries are more like to Stews of Venice then houses of God Catal. test ver lib. 18. 21. About that time an Epistle was divulged in Germany under the name of Wenceslaus where the Emperor exhorteth Church-men to set themselves at liberty from the thraldom of the Pope saying By the Princes of the Priests the Church is prophaned the Priesthood is defiled all order is confounded all Religion is corrupted all things belonging to laws manners faith or discipline is undone and confounded even that although our Savior suffered many things by men of the Synagogue yet now he suffereth more by our Princes of Priests There is also a vision of an holy man concerning the A vision of the Church estate of the Church He saw a woman with Princely apparel and thought that she was the blessed Virgin but she said I am not she whom thou thinkest me to be but the figure of her for whom thou groanest so oft and prayest to wit the Church whose sorrow is marvelous and her malady flowing from the head through all the members even to the feet and that thou mayest condole the more with me behold the causes of my grief then laying off the Crown she bowed her head unto him and he saw the upper part of her head cut after the manner of a cross into four parts and worms crawling out of her brains and wounds full of matter then she said Behold by those things in my head thou mayest understand the maladies in my other members and having spoken so she vanished In this Epistle is honorable mention of Marsilius de Padua and John de Janduno Morn in Myster 22. John Peter of Ferraria a famous Lawyer of Papia about the year 1397. is usually called Practicus Papiensis as he wrote Practica utriusque Iuris there he saith It is fond to say and abominable to hear The Pope is superior to Caesar The Pope can by no Law have temporal dominion nor possess Cities and Provinces what he hath he hath it by violence The temporal sword should be taken from him or Christendom shall never be at peace By foolishness of Princes are they become the drudges of Priests Whom the Pope absolveth from their oath he maketh them perjured The Clergy have their consciences in their hoods and laying them aside no more conscience appeareth Let some good Emperor arise against them who long since for the cause of devotion and now by avarice have undone all the world and brought to naught the estate of the Empire and of all Laicks John Andreae who was called Speculator Monarcha juris was wont to say Rome was first founded by robbers and now is returned to the same estate All these and more passages are razed out by Index Expurgat pag. 43. of Plantin's Edition 23. In time of Boniface the IX was published a dialogue of Peter and Paul with the title Aureum speculum In the preface the Author saith All the Roman Court from the sole of the foot to the top of the head is manifestly blinded with errors and with the poison of those errors she hath made drunk all the parts of the world almost Then he divideth his matter into three heads saying 1. I will describe the most grievous errors of the Roman Court 2. I will confute her erroneous and uncatholick writings and sayings 3. That all the Court of Rome is in danger of damnation And these I will declare by most true grounds so he prosecureth them severally And after many lamentations as despairing of Reformation Paul saith Only the Son of God I wish would reform his Church And lest it be thought that this was his judgement only he said in the preface All men do groan privately but none dare speak it forth Nor can this manifold corruption be concealed in the Court for when some said The Pope cannot be guilty of simony even in bestowing of Benefices for money his Secretary Theodor a Niem said It seemeth unto me to be very unjust certainly it is uncivil and against good manners to sell for money unto unworthy persons that which should be given freely unto the worthy onely and that the Pope who is above others and from whom others should have a rule of their doings is guilty of such a crime certainly he cannot punish others for that fault whereof himself is guilty And he saith Many good Masters in Divinity
and Lordships and if any wise man gain-say the open errors of Antichrist and teach men to give their alms to poor needy men to escape the pains of Hell and to gain the bliss of Heaven he shall be imprisoned as a man of unchristian belief and traitor to God and Christian Kings and Lords And whereas King Hezekiah was busie to cleanse God's house and put away all uncleanness from the Sanctuary ..... some Christians Lords in name and Heathens in conditions defile the Sanctuary of God and bring in simoniacal Clarks full of covetousness and heresie and hypocrisie and malice to stop God's Law that it be not known and kept or freely preached and some Christian Lords keep many Prelats and Curats in their Courts and in secular offices openly against God's Law and mans and withhold them from their ghostly office and helping of Christian souls ...... let these unwise Lords know that Eli the Prophet one only had the truth of God and King Ahab with 850 Priests and Prophets of Baal had the false part and after Micheas one alone Prophet of God had the truth against 400 Prophets of Baal that counselled Achab to war to his own shame and death so now a few poor men and Idiots in comparison of School-Clarks may have the truth of holy Scripture against many thousand Prelates and religious that be given to worldly pride covetousness simony hypocrisie and other fleshly sins and the rather seeing poor men desire only the truth and freedom of the holy Gospel and Scripture and accept mans law and ordinances only in as much as they be grounded on holy Scripture or good reason and common profit of Christian people ...... But it is to be feared full sorely that Kings and Lords now have been in the former sins of Manasses God grant that they repent verily and make amends to God and man as he did in the end And near the end of that Chapter he saith Now in England it is a common protection against persecution of Prelates and some Lords if a man be accustomed to swear needless false and unadvised oaths by the bones nails and sides and other members of Christ and be proud and letcherous and speak not of God's Law and reprove not sin about him and to abstain from needless oaths and not lawful and to reprove sin by way of charity is cause enough why Prelates and some Lords slander men and call them Lollards Hereticks raisers of debate and treason against the King ...... How much blood have Lords shed in wars for pride and covetousness by counsel of false Prelates Confessors and Preachers it passeth mans wit to tell fully in this life but of shedding blood and slaying poor men by withdrawing alms and giving it to dead stocks or stones or to rich Clarks and feigned religious were to speak now if a man had the spirit of ghostly strength now men kneel and pray and offer fasts to dead Images that have neither hunger nor cold and despise beat and slay Christian men what honoring of God is this c. The Bishops and Friers could not endure such doctrine but so long as Edward the III. lived he was safe for that King loved him and as some write the above named Acts were by his information máde against the Pope and Prelates when the King became old and unable his second Son John Duke of Lancaster was Regent for the King 's eldest Son was dead and his Son Richard was yong he approved the doctrine of Christ which Wickliff did teach so did Henry Percey Lord Marshal William Rigge Chancellor of the University and many more of account Simon Langham Arch-Bishop of Canterbury summoned him to appear at Lambeth An. 1376. The Duke of Lancaster went with him and the contention was great yet nothing was done against him at that time In the beginning of the reign of Richard the II. John the Regent and the Lord Marshal gave up their Offices then the Bishops thought to have the more advantage against Wickliff Nevertheless he continued preaching 1. The holy Eucharist after consecration is not the body of Christ but figuratively or sacramentally 2. The Church of Rome is not the head of all Churches nor had Peter any more power given him by Christ then any other Apostle had 3. The Pope hath no more power of the keys then any other within the order of Priesthood hath 4. If God be temporal Princes may lawfully and justly take their temporalities from Church-men sinning habitualiter 5. The Gospel is a rule sufficient by it self to rule the life of all Christians here c. These and such other Articles were brought to Pope Gregory the XI by him and twenty three Cardinals they were condemned as heretical And the Pope sent his Bulls unto the University to Simon the Arch-Bishop and unto the Bishop of London that they should apprehend the Heretick as he spoke he wrote also unto the King to assist the Bishops A convocation was held at Lambeth where Wickliff appeared professing himself to be a true Christian he explained the Articles and he denied some to be his assertions saying they had wrested his words At that time whether the Queen-Mother had discharged the Bishops to do him violence as some write or that the Londoners took his part as others say or both he was dismissed only they charged him that he should preach no more of that doctrine The Schism of the Antipopes gave some respite unto Wickliff and Simon was slain in a dissension between the Nobility and the Commons His Successor William Courtney was more fully against him and prevailed so with the King to banish him and in the fifth year of the yong King procured an Act that Hereticks as it pleased them to speak should be imprisoned until they justified their cause This Act mentioneth great numbers of them throughout all the Kingdom convening to Sermons in Churches Church-yards Market-places and other places where are great assemblings of people Philip Repington a Batchelor of Divinity had been summoned for the same doctrine but after this Act he forsook it and became Bishop of Lincoln and a cruel persecutor of the truth which he had professed John Ashton also fell away Nicolas Herford another Batchelor made his appeal from the Bishop unto the King and his Council but William caused him to be apprehended and imprisoned he escaped and continued preaching as before John Wickliff in the time of his banishment wrote unto Pope Urban a confession of his faith wherein he affirmeth that seeing the Bishop of Rome calleth himself the Vicar of Christ of all men he is most bound to follow the Law of Christ in the Gospel since the greatness among Christ's Disciples consisteth not in worldly honors but in exact imitation of Christ in life and doctrine and he advised the Pope to leave unto the Secular Powers all temporal rule as Christ did and he prayed that he and his Cardinals might follow the Lord Jesus and faithfully teach
his Progenitors time out of minde have been possessed with special priviledges and custom observed from time to time that no Legate from the Apostolick See should enter into the Land or any of the King's Dominions without calling petition or desire of the King and for as much as Richard Bishop of Winchester and Cardinal of S. Eusebie hath presumed to enter as Legate not being called nor desired by the King Therefore the said Proctor in presence of the Council of England then in the house of the Duke of Glocester Lord Protector in the King's minority did protest that it standeth not with the King's minde by advice of his Council to admit or approve the coming of the said Legate in any way or to assent to the exercise of this his Legantin Authority either attempted or to be attempted in this respect contrary to the foresaid Laws and custom c. By these Acts it is manifest that the usurpation of the Popes was odious unto the Nations and that their avarice and innovations were restrained but the Kings did not exclude them especially in England the persecution that was begun in the latter days of Edward the III. continued all the time of King Richard the II. and Henry the IV. and V. though not always with a like cruelty But in Scotland their Acts had more strength for when James Kennedy Arch-Bishop of Saint Andrews who founded and perfected the most famous Colledge of Scotland now called the Old Colledge of Saint Andrew's died An. 1466 his Brother of the same Mother Patrick Graham was elected by the Canons to succeed but he could not obtain the King's consent for the Courtiers perswaded him that he should not admit such elections because by such means the greatest honors were in the power of the basest men to wit Canons gave Bishopricks and Monks made Abbots and Priors whereas said they all should depend on the King that he may reward punish and forgive according to the service done unto him Wherefore that Patrick went to Rome and easily obtained The first Arch-Bishop of Saint Andrews from Pope Sixtus the IV. not only confirmation of the election but likewise the Title of Arch-Bishop of Saint Andrew's and that all the other Bishops should be subordinate unto that See and power to be Legate for three years for preventing the dangers insuing unto the Church Notwithstanding all this his authority he durst not return into Scotland for fiye years but abode at Rome for he knew that the people were exclaiming against the contempt of the Laws In the year 1472. he would adventure to return but sent before him the Bull of his Legation They which were advanced or hoped for advancement by the King did fear that this Legation would be to their prejudice and they ceased not to shew the King that his authority was contemned by that Bull his Acts were annulled and the liberties of the Realm were turned into the hands of the Romans Then by Act of Council an Herauld was sent unto Patrick at his landing before he entred into any house to inhabit him from attempting any thing in any of these Offices untill such things as were to be laid unto his charge were examined before the King Thereafter he was reconciled unto the King but with express charge that he attempt nothing beyond the custom of his Predecessors Nor had any in that place so little authority for he was excommunicated by the Rector and then again accursed by Husman the Pope's Inquisitor and the Arch-Deacon Sevez was placed in his Chair and Patrick was hurried from place to place as to a stronger prison whether justly or unjustly it is not certain since the cause nor process is not made known except that he paid not the money for his Bull of priviledges Others were so affraid at his miseries that they attempted not to recover that priviledge of election from the power of the King and whom the King did recommend unto the Pope were all accepted Hence it came to pass that Benefices were bestowed upon unqualified men at the pleasure and suit of Courtiers so great corruptions followed Buchan lib. 12. 7. About the year 1465. a Carmelite preached at Paul's Cross that Christ on earth was poor and begged The Provincial of that Order and others held the same opinion But others did inveigh bitterly against them as teachers of pestiferous errours The fame of this controversie went over the Alps and Pope Paul the II. writ his Bull into England informing his Prelates that it is a pestiferous heresie to affirm that Christ had publickly begged and it was of old condemned by Popes and Councels therefore it should now be declared as a condemned Heresie In the year 1473. John Goose or as some write John Huss was burnt on the Tower-hill for the doctrine of the above-named Martyrs The next year an old Matron about 90. years of age Johan Boughton was burnt at Smith-field and her daughter the Lady Young was in danger An. 1498. a godly man at Babram in Norfolk was burnt and in the same year and place a Priest was burnt whom all the Clarks of Canterbury could not remove from his faith The next year another was burnt at Smithfield Io. Fox in Acts Mon. 8. About the year 1492. Robert Blaketer went to Rome for his confirmation The first Arch Bishop of Glascow a persocuter in the Bishoprick of Glascow he obtained from Pope Alexander the VI. the Title of Arch-Bishop and that three other Diocies should be subject unto him Sevez Arch-Bishop of Saint Andrews would not acknowledge him nor his Title because it was in prejudice of his former Title Upon this occasion both Clergy and Nobility went into factions at last they were reconciled so that they both should be called Arch-Bishops but Saint Andrews should precede In the year 1494. by this Robert was summoned before the King and Councel thirty persons from Kyle and Cunningham among these George Campbel of Cesnok Adam Reed of Barskyning John Campbel of Newmills Andrew Shaw of Polkennet c. The Articles laied unto their charge were 1. Images should not be worshipped 2. Nor Reliques of Saints 3. Christ gave power unto Peter and not to the Pope to bind and loose 4. The Pope is not the Successour of Peter but where it was said unto him Go behind me Satan 5. After the Consecration bread remains and the natural body of Christ is not there 6. The Pope deceives the people by his Bulls and Indulgences 7. The Mass profiteth not the souls which are said to be in Purgatory 8. The Pope exalts himself against God and above God 9. Priests may have wives 10. True Christians receive the body of Christ every day by faith 10. Faith should not be given unto miracles now 11. We should pray unto God only 12. We are not bound to beleeve all that Doctours have written 13. The Pope who is called the head of the Church is the Antichrist They were accused upon other
began to praise God that he had so mercifully heard them in their extremity and had sent such support that without effusion of blood the rage of their enemies might be stayd The same night the Earle of Argile and L. James were sent from Sterlin and coming the next day began to advise unto agreement of which they were all willing but some were suspicious that promises would not be keeped longer then their adversaries saw their advantage John willock came with them of the West country then he and Iohn knox went to the Earle of Argile and L. Iames accusing them that they had deftauded the brethren of their dutifull assistance in such necessity They both answered Their heart was constant with their brethren and they would defend that cause to the uttermost of their power but because they had promised to endeavoure a concorde and to assist the Queen if yee shall refuse reasonable offers in conscience and honour we could do no less than be faithfull in our promise made and therefore we yet require that the brethren may be persuaded to consent unto a reasonable appointment and we promise in Gods presence that if the Queen shall break in any jote thereof we with our whole power will concurre with the brethren in all time coming So Maie 28. the appointment containing the forenamed conditions was concluded and free entry was made unto the Queen the Duke and the French men Before the departing of the Congregation A peace was made Iohn knox had a Sermon exhorting them all unto constancy and unfainedly to thank God for that it had pleased his mercy to stay the malice of the enemy without effusion of blood and that none should be weary to support such as shall hereafter be persecuted for said he I am assured that no part of this promise shall be longer keeped than the Queen and the French men have the upper hand Many of the adversaries were at the Sermon And before the Lords went away this bond was drawn-up At Perth the last day of May in the year 1559. the Congregations of the West Country with the Congregations of Fife Perth Dundy Anguise Merns and Montrose being conveened in the town of Terth in the name of Jesus Christ A new bond for setting forth his glory understanding nothing more necessary for the same than to keep constant amity unity and fellowship together according as they are commanded by God Are confederated and become bounden and obliged in the presence of God to concur and assist together in doing all things required of God in his Scripture that may be to his glory And at their whol powers to destroy and put away all things that do dishonour to his name so that God may be truly and purely worshipped And incase any trouble be intended against the said Congregation or any part or member thereof the whole congregation shall concur assist and conveen together to the defense of the same congregation or person troubled And shall not spare labours goods substance bodies and lifes in maintaining the liberty of the whole congregation and every member thereof against whatsoever person shall intend the said trouble for cause of Religion or any other cause depending thereupon or lay to their charge under pretense thereof although it happen to be coloured with any other outward cause In witnessing and testimony of the which the whole congregation fore said have ordained and appointed the Noble men and persons underwritten to subscribe these presents It was subscribed by the Earls Argile and Glencairn and by the Lords James Stuart Boyd Uchiltry and Mathew cambell of Tarmganart The hist of refor li. 2 Immediatly after their departing all the heads of the Capituâ—â—â—on were broken some citizens were exiled others were fined in great sums the Magistrats thrust out of their office new ones against the usuall manner intruded and four companies left for a garrison and these were charged to permit no other Service but of the Roman Church Some desiring matters to be carried more peaceably told her these things would be interpreted a breach of the Articles She answered The promise was to leave no French Souldiers in the town which she had done for those were al Scots men It was replied that all who took wages of the French King would be called French Souldiers She said Promises are not to be kept to hereticks and if she could make an honest excuse after the fact committed she would take upon her conscience to kill and undo all that Sect And Princes should not be so strictly urged to keep promises These speeches beeing divulged did procure to her much ill nor did she after that time see a good day but was despised and misregarded by all sorts of people The Earle of Argile and L. James thinking their honour touched by the breach of the peace did forsake her and went to the Congregation Therefore they were charged to appear before Her Counsell but they answer Seing the Queen had broken conditions which by warrant from herself they had made with the Lords of the Congregation they would medle no more in such dishonest courses and do their best to repair things Thè Noble men were gone to Santandrews and because they feared some sudden attempt for the Queen and the Frenches lay at Faulkland they sent to the Lairds of Dun Pittarrow and entreated them of Angulse Merns to meet at Santandrews Juny 4 and they went to Creil whither all that had warning came with great forewardness and were not a little encouraged by John Knox in a Sermon he told them that then they saw it true what he had said at Perth concerning the Queens sincerity and exhorted them to be no longer deluded with fair promises of them who had no regard of contracts covenants nor oaths and because there will be no quietnes till one of the parties were Masters he wished them to prepare themselves to dy as men or to live victorious By this exhortation the hearers were so moved that immediatly they pull down altars images and all the moniments of idolatry within the town and the next day they did the like in Anstruther from thence they hasten to S. Andrews The Bishop hearing what they had done and thinking they would attempt the same reformation in the City came to it well accompanied to withstand them but when he had tried the affections of the people he goeth the next morning unto the Queen That day being sunday John Knox preached in the Parish-church he compared the estate of the Church which was at Jerusalem when Christ purged the temple unto the estate of the present Church and declared what was the duty of these to whom God had given authority and power He did so incite the hearers that after Sermon they went and made spoil of the Churches and rased the monasteries of the black and gray Friers I will not scan whither the acts of such zeal was according to Gods law but to speak
this realm the word Governor doth sever the Magistrat from the Minister and shewes a manifest difference between their offices for bishops be not Governor of the countries Princes bee that is Bishops bear not the sword to reward or revenge Princes do bishops have no power to command or punish Princes have After two leafes he saith We teach that God in delivering the sword to Princes hath given them this direct charge to provide that aswell the true Religion be maintained in their realms as civil justice ministred and hath to this end allowed Princes full the power to forbid prevent and punish in all their subjects be they lay men Clercks and Bishops not only murders thefts ........ And the like breaches of the second table but also schisms heresies idolatries and all other offences against the first table pertaining only to the service of God and matters of religion And page 202. Philander saith I will never confess Princes to be supream for he that judgeth on earth in Christs steed is above them all Theoph. Now you come to the quick this very claim was the cause why the word Supream was added to the oath for that the bishop of Rome takes upon him to command and depose Princes as their lawfull and superior Iudge To exclude this wicked presumption we teach that Princes be supream rulers we mean subject to no superior Iudge to give a reason of their doings but only to God c. Most clearly hath Iames Usher Archbishop of Armagh opened this oath in a Speach in the Star-chamber of Irland when he was bishop of Meath there he saith Concerning the positive part of the oath we are taught from 1. Pet. 2. 13. 14. to respect the King not as the only governor of his dominions simply for we see there be other governors placed under him but Hoos HUPERECHONTA that is according to the tenure of the oath as him who is the only supreme governor of his realms Upon which ground we may safely build this conclusion Whatsoever power is incident to the King by vertue of his place must be acknowledged to be in him Suppream there being nothing so contrary to the nature of Soveranity as to have another superior power to overrule it 2. Consider that for the better establishing of piety and honesty among men and the repressing of profanness and other vices God hath established two distinct powers upon earth one of the keies committed unto the Church the other of the sword committed unto the Civil Magistrat That of the keies is ordained to work upon the inner man having immediat relation to the retaining or remitting of sins Johan 20. vers 23. That of the sword is appointed to work upon the outward man yeelding protection unto the obedient and inflicting external punishment upon the rebellious and disobedient By the former the spiritual officers of the Church are enabled to govern well to speak and exhort and rebuke with all authority to loose such as are penitent to commit others unto the Lords prison untill their amendement or to bind them over unto the judgement of the great day if they shall persist in their wilfulness and obstinacy By the other Princes have an Imperious power assigned by God unto them for the defence of such as do well and executing wrath upon such as do evill whether by death banishment .... When Peter who had the keies committed unto him made bold to draw the sword he was commanded to put it up as a weapon that he had no authority to medle with And on the other side when Uzziah the K. would venture â—pon the execution of the Priests office it was said unto him It apperiaines not unto thee Vzziah to burn incense unto the Lord but unto the priests ... 2. Chr. 26. Let this therefore be our second conclusion The power of the sword and of the keies are two distinct ordinances of God and that the Prince hath no more authority to enter upon any part of the execution of the priests function then a priest hath to intrude upon any part of the office of the Prince In the third place observe that the power of the Civil sword the supream mannaging where of belongs unto the King alone is not to be restrained to temporal causes only but by Gods ordinance is to be extended likewayes unto all spiritual things and causes That as the spiritual rulers do exercize their kind of government in bringing men into obedience not of the duties of the first table only but also of the second So the Civil Magistrat is to use his authority also in redressing the abuses committed against the first table as against the second that is alswell in punishing an heretick an idolater as a thief and traitor and in providing by all good means that such as living under his government may lead a quiet and peaceable life in godliness and honesty And howsoever by this mean we make both Prince and Priest to be in their severall places Custodes vtriusque tabulae yet we do not confound their offices for albeit the matter where in their government is exercised may be the same yet the manner of government is different the one reaching to the outward man only and the other to the inward the one binding or loosing the soul and the other laying hold on the body and things belonging thereunto the one having speciall reference to the judgement of the world to come and the other respecting the present retaining or loosing of some of the comforts of life .... But here it will be said The words of the oath being generall that the King is the only Supream governor of this realm and of all other his Dominions how can it appeare that the power of the civil sword only is meant by that Government and that the power of the keies is not comprehended therein I answer 1. that where a Civil Magistrat is affirmed to be Governor of his dominions by common intendment this must be understood of a Civil Government and may not be extended to that which is of another kind 2. where an ambiguity is concieved in any part of an oath it ought to be taken according to the understanding of him for whose satisfaction the oath was ministred But in this case it hath been sufficiently declared by authority that no other thing is meant for in the book of articles agreed upon by the bishops and clergy in the convocation holden at London An. 1563. thus we read Where we attribute to the Queens Majesty the chief Government by which title we understand the mindes of some slanderous folks to be offended we giue not to our Prince the ministring either of Gods word or of the sacraments the which thing the Iniunctions lately set forth by Elisabet our Queen do also most plainly testify but that only prerogative which we see to have been given alwayes to all godly Princes in the holy Scriptures by God himself that is that they should rule all
created by God and infused into the soul whereby that man is made acceptable unto him Here a new controversy is started about the word Justificare some said It must be taken effectivè to make just and not declarativè Amongst those was Soto but the Caâ—melite Marinarus would prove from Rom. 8. by the judiciall process of accusing and condemning that justification must also be a judicialact Hereupon was another sharp dispute Whether the habite of grace be the same with the habite of charity or a distinct one The Scotists held the first part and the Thomists the later In this neither party would yeeld into the other Then they dispute Whether beside that inherent justice the justice of Christ be imputed unto the justified person as his own All said Christ dd merite for us and we are made partakers of his righteousnes but some loved not the word Imputed because it is not among the Fathers and for the bad consequences which Lutherans draw from it to wit this only is sufficient without inherent righteousnes the sacraments confer not grace punishment is abolished with the guilt there remaines no place for satisfaction c. These contentions were fostered by sundry persons upon several interests the Imperialists would had them leave the doctrin and the Pa palines sought a way to divide the Councel and so a void the apparent or aimed-at reformation others sought to deliver themselves from appearing and heavier incommodities in Germany and they feared dearth and others had little hope to do good At that time the Emperour sent Letters unto the Pope and unto the Councel representing a necessity of holding the Councel on foot for avoiding mis-reports if it be dissolved and he promised to bend up all his wit to keep Trent secure he earnestly entreated that they would not handle controversies lest the Protestants be provoked with contrary decrees and therefore to treat of reformation only or at most medle with points of lesser weight The Pope was desirous to be freed of the Synod but to gratify the Emperour in respect of the present confederacy he wrote unto the Legaâ—s to hold the Councel a foot but without any Session untill he give new advertisment and to entertain the Prelats and Divines with congregations and such exercise as seemed best July 25. a Jubilee was published at Trent to pray for good success unto the German warrs and the Session was adjournied untill a new intimation and the congregations were discharged for 15. dayes nor did they sit untill the 20. day of August Then the Legat de Monte judged it inconvenient to suspend the Fathers any longer but De Sancta Cruce a man of melancholy nature took it upon him When they came to the congregation this Legate and three Bishops and three Generals were deputed to frame the Decrees and anathematisms So he set on edge the heads of the former opinions shewing that the points were weighty and should be sifted and he gave place to other controversies as whether a man can be assured of grace Some said It is presumption pufts up and makes a man negligent Of assurance of grace in doing good and to doubt is more profitable and meritorious to this purpose they cited Eccles 9. 1. and 1. Pet. 1. 17. and some testimonies of the Fathers Those were Vega Soto c. On the other side Catharinus Marinarus and others alledged other passages of the same Fathers and they said The Fathers had spoken occasionally somtimes to comfort and at other times to repress but if we hold close to the Scripture it shall be more certain seing Christ said often Believe that thy sins are forgiven but He would not give occasion of pride nor drowsiness neither would he deprive men of merite if doubting were usefull The Scripture bids give God thanks for our justification which we can not do unless we know that we have obtained it St. Paul confirmes this when he willeth the Corinthians to know that they are in Christ except they be reprobats The Holy Spirit beares witnes with our Spirit that we are the children of God and to deny his testimony is no less then to accuse them of temerity who believe the Holy Ghost speaking with them for S. Ambrose saith The Holy Ghost never speaks to us but when he makes known that he speakes then they added the words of Christ The world can not receive the holy Ghost because it knowes him not but the disciples know him because he dwelles in them It is like a dream to say A man hath received grace and can not know whether he hath received or not The other party shrunk a little with the force of these reasons some granting a coniecture and some confessing a certainty in the Apostles and Martyres and them who have been lately baptized and some by extraordinary revelation Vega fearing conformity with the Lutherans said Certainty is not Divine faith but humane and experimental as he who is hote is sure by sense that he is hote Then the defenders of certainty ask Whether the testimony of the Holy Ghost can be called Divine and whether every one be tied to believe what God reveeles They went so far in sifting this question as who listeth may see in the large history that the Legate willed them make an end of it It was twice commanded to leave it as doubtfuli but their affections led them to it again Then the Legate propounded to speak again of preparatory works and the observation of the law whereupon depends the question of free-will So sixe Of free will articles were framed as maintained by the Protestants Of the first God is the total cause of our works both good and bad Some said It was a fanatik doctrine condemned antiently in the Manichees Abelhard and Wicklif and deserves not dispute but punishment Marinarus said As it is foolish to say No action is in our power so it is absurd to say Every action is in our power seing every man findes that he hath not his affections in his power Catharinus said A man hath no power to do moral good works without Gods special assistance Vega spake a while with ambiguity and concluded there is no difference in this point But it seemed unto some to be a prejudice to reconcile different opinions and composition is for Colloquies Here arose that question Whether it be in mans power to believe or not to believe The Franciscans said As knowledge necessarily followes demonstrations so faith followes persuasions and it is the understanding which is naturally moved by the object and experience teaches that no man believes what he willeth but what seemes true and none could feel any displeasure if he could believe what he pleases The Dominicans said Nothing is more in the power of the will then to believe and by the determination of the will only a man may believe that the number of the starrs is even The second article was to the same purpose On the third
Whether free-will be loosed by sin many passages were brought from Augustin to the affirmative So to answered There is a liberty of necessity and another from servitude and Augustin speakes of this This difference was not understood and so Luther was said not worthy of blame in the tittle of his book Of servile will Many thought the fourth article absurd Man hath free-will to do ill only for said they free-will is a power to both contraries But they were made to acknowledge their error when they heard that the good Angels have power to do good only In examining the 5. and 6. articles concerning the consent of the free-will unto Divine inspirations or preventing grace the Franciscans strove that the will is able to prepare itself and hath more power to accept the Divine prevention when God gives assistance then before when it acteth by strength of nature The Dominicans denyed that works preceeding our calling are truly preparatory and they gave the first place unto God But these were at variance among themselves So to held Albeit a man can not obtain grace without the special prevention of God yet the will may ever some way refuse and when the will accepts it is because it gives assent and if our assent were not required there were no cause why we are not all converted for God stands ever at the door and gives grace unto every one who will have it to say otherwise were to take away the liberty of the will and as if one would say God useth violence Aloisius a Catanea said God worketh two sorts of preventing grace as Aquinas teaches one sufficient and the other effectual the will may refuse the first but not the other for it is a contradiction to say Efficacy can be resisted And he answered unto the contrary reasons All are not converted because they are not efficaciously prevented The fear of everting free-will is removed because things are violently moved by a contrary cause but not by their own cause but seing God is the cause of the will to say The will is moved by God is to say The will is moved by itself And God converts albeit man will not or spurn at him and it is a contradiction to say The effect spurneth against the cause It may happen that God effectually converts one who before had spurned against sufficient prevention but afterwards he can not because when gentleness is in the will the efficacy of Divine motion must nieds follow yet so that the will followes not as a dead or unreasonable creature but it is moved by its own cause as reasonable and followes as reasonable Soto replied Every Divine inspiration is only sufficient and that whereunto free-will hath assented obtaines efficiency by that consent without which it is not effectual not by defect of itself but by defect of the man or else it would follow that the separation of the elect from the reprobate were from man and this is contrary unto the perpetual doctrine of the Church that vessels of mercy are separated by grace from them of wrath Each party thought their own reasons invincible and admonished the other to take heed that they leap not beyond the mark by too earnest desire to condem Luther Here the Legate had occasion to wave any conclusion by propounding the question Whether Divine election bee by foreseen works So it was ordained to collect articles of this matter Of Election In the books of Luther they found nothing worthy of censure out of the books of Zuinglius they drew 8. articles 1. Predestination and reprobation are only in the will of God The most part judge this to be Catholik and agreeing with Thomas and Scotus because before the creation God of his meer mercy hath out of the common masse elected some unto glory for whom he hath prepared effectual means of obtaining it their number is certain and others who are not chosen can not complain for God hath prepared for them sufficient means albeit only the elect can or shall be saved to this purpose they cited the examples of Jacob and Esau and the similitude of the potter Rom. 9 and the conclusory words of the Apostle there and 1. Cor. 3 5 4 7 2. Tim. 2 19 c. Others called this hard and inhumane as if God were partial if without any motive he choose one and not another or he were unjust if of his only will and not for mens fault he created so great a multitude unto damnation and it destroyes free-will because the elect can not finally do evill nor can the reprobate do good it casts a man into dispair it gives occasion of bad thoughts in not caring for pennance for men think if they be elected they can not perish They confessed not only that works are not the cause of Gods election because it is before them but also that works foreseen can not move God to predestinat because he is willing in his infinit mercy that all should be saved and for this cause he prepares sufficient assistance for all and this grace man acceptes or refuses as he listeth but God in his eternity foreseeth both who will accept this help and who will reject it and He rejectes these and chooseth those The first opinion keeps the mind humble and not relying on itself but on God and the other is more plausible and being grounded on humane reason prevailed more but when the testimonies of Scripture were weighed it was manifestly overcom For resolving the passages of Scripture Catarinus propounded a midle course God of his goodnes hath elected some few whom he will save absolutly and unto them he hath prepared infallible and effectual means he also desireth for his part that all others be saved and hath provided sufficient means for all leaving it to their choice to accept or refuse amongst those some few accept and are saved albeit they were not elected and others will not cooperate with God and are damned it is the only good will of God that the first are saved and that the second sort are saved it is their acceptation and cooperation with Divine assistance as God has foreseen and that the last sort are reprobated it is their foreseen perverse will the number of the first is determined but not the second and according to this distinction the different places of Scripture are understood diversly He said he wondered at the stupidity of them who think the number to be certain and yet others may be saved and also of them who say Reprobates have sufficient assistance for salvation and yet a greater assistance is necessary to him who is saved then said he the first is a sufficient insufficient or an insufficient sufficiency The second article was The elect can not be condemned nor the reprobate be saved The different opinions of the first caused diverse censures of this Catharinus held the first part true in respect of his first sort of men and the other part false in