Scripture so many as are predestinated unto life are they not called Kings and Priests therefore what God hath conjoyned let no man put asunder but rather what divine Authority hath ordained mans will should endeavor to fulfil and they should joyn in hearts who are conjoyned in ordinances let them cherish one another defend other mutually and bear one anothers burthens The wise man saith A brother aiding a brother both shall be comforted but if they bite one another which God forbid both shall come into desolation Let not my soul come into their counsels which say That either the peace and freedom of the Church is hurtful unto the Crown or the prosperity and exaltation of the Crown is hurtful unto the Church for God the Author of them both hath conjoyned them not to destruction but to edification If ye know this how long will ye dissemble the common contumely and common injury Is not Rome as the Apostolical Seat so also the head of the Empire therefore though I would not speak of the Church is it the honor of the King to have an headless Empire I know not what the wise men and Princes of the Kingdom do advise you herein but though I speak imprudently I will not be silent in what I do judge The Chuch of God from the beginning even till these times hath been oft afflicted and oft delivered it is her voice They have often afflicted me from my youth but they could not prevail against me Be sure O King that neither now will the Lord leave the rod of the wicked upon the back of the righteous the hand of the Lord is not shortned nor become unable to help At this time he will deliver his Spouse which he hath redeemed by his blood endowed with his spirit furnished with heavenly gifts and nevertheless enriched with earthly things He will deliver I say again he will deliver but if by the hand of another let the Princes of the Kingdom consider whether this be to the honor and advantage of the King certainly not Wherefore gird thy sword O most mighty and let Caesar recover unto himself what is Caesar's and unto God what is God's Vtrumque interesse Caesaris constat undoubtedly both these appertain to Caesar to maintain his own Crown and to defend the Church the one becometh the King and the other the Advocate of the Church The victory as we trust in the Lord is at hand the Romans are more arrogant then potent for what did ever any great or mighty Emperor or King presume so vile a thing both against Crown and Priest-hood but this cursed and tumultuous people which cannot measure their strength nor think on the end nor consider the event in their foolishness and fury durst attempt so great sacriledge the temerity of the multitude cannot stand for a moment before the King's face c. I will not here add observations Bellarmin de Ro. Pont. l. 2. c. 31. The original of the title â—icar of Christ alledgeth That Bernard did first give unto the Pope the Title Vicar of Christ It was not from the beginning so but the Cardinal mistaketh it Bernard was not the first if Platina do truly report the words of Gregory VII he used this Title before him and according to the language of the Court at that time Bernard giveth this Title unto all Priests even from whom all iniquity procedeth as he speaketh in festo Convers Pauli ser 1. and giveth unto Eusebius both this and loftier Titles for lib. 2. de Consider he calleth him The Great Priest the Prince of Bishops the Heir of the Apostles Abel in Primacy in Government Noah in Patriarchship Abraham in Order Melchisedek in Dignity Aaron in Authority Moses in Iudging Samuel in Power Peter in Vaction Christ here is a rhapsody of glorious Titles and he addeth these passages of Scripture that are wrested to maintain the ambition of the man of sin but whether he speak so in derision or according to his own minde it may be judged by his words following immediately but first see what he And confuted by Bernard at large said a little before What hath the holy Apostle left in legacy unto thee he saith What I have I give thee What is it One thing I know it is not silver nor gold seeing he said Silver and gold have I not If thou happen to have it use it according to the time and not at thy pleasure so use them as not abusing them seeing these in respect of the souls good are neither good nor ill but the use of them is good the abuse ill the care of them is worse and seeking is filthier by whatsoever way thou may have them certainly thou hast them not by title of the Apostle for he could not give what he had not what he had that he gave the care of all the Churches Gave he Lordly power hear himself Not domineering over the people but being an example of the flock And lest you think he said so in humility onely and not in truth the Lord saith in the Gospel The Kings of the earth have dominion but not ye so It is clear dominion is forbidden unto the Apostles Go then and take if thou darest either Apostleship if thou be a Lord or dominion if thou be Apostolical thou art clearly forbidden to do either of the two if thou wilt have them together thou shalt lose them both or else think not thy self to be excepted from those of whom God complaineth saying They have reigned but not by me they were Princes and I knew them not And if thou wilt reign without God thou hast glory but not with God We see what is forbidden now hear what is commanded Who is the greater among you let him be as the yonger and he that is chief as he that serveth There is the model of an Apostle dominion is forbidden and serving is commanded which is commended also by example of the Law-Giver for it followeth I am in the midst of you as he who serveth Bernard there hath many things to this purpose and after he hath mentioned these former Titles and prerogatives he saith I have spoken of who thou art but forget not what consider what thou wast and now art why wilt thou not behold what thou canst not cease to be Indeed it is one thing what thou wast and art and another who thou art â—ecome the one must not be forgot in searching thy self for thou art what thou wast and thou art not less after thou art become such and perhaps more thou wast born that and changed this but not changed into this the former is not cast off but this is added If thou consider what remember thy nature thou wast born a man if thou ask who thou art a Bishop this thou art made and not born which of these thinkest thou nearest or chiefest unto that thou art made or that thou wast born is not that thou wast born therefore I advise thee to
HISTORY Of the CATHOLICK CHURCH From the Year 600 untill the Year 1600. Shewing Her DEFORMATION And REFORMATION Together with The RISE REIGN RAGE and BEGIN-FALL Of the ROMAN ANTICHRIST With many other profitable Instructions Gathered out of divers WRITERS of the several times and other HISTORIES BY ALEXANDER PETRIE Minister of the Scots Congregation at Rotterdam Psalm III. What we have heard and known and our Fathers have told us we will not hide them from their Children shewing unto the Generation to come the praise of the Lord and his strength and his wonderfull Works that he hath done Cyprian de zelo livore Evill shall be eschued the more readily if the beginning and greatness of it be known Origen contra Celsum Lib. 3. As he is deemed to have made progress in Philosophy who being acquainted with the disputes of different opinions hath chosen the best reasons among them So I am bold to say that he is the wisest among Christians who hath most diligently considered the several Sects of Jews and Christians HAGUE Printed by ADRIAN VLACK M. DC LXII HONI SOIT QVI MAL Y PENSE TO HIS HIGHNES WILLIAM THE III By the Grace of God PRINCE of ORANGE Count of Nassaw Catzenelbogen Vianden Dietz Lingen Moeurs Bueren Leerdam c. Marquess of ter Vere and Vlissingen Lord and Baron of Breda of the City of the Grave and Land of Kuyck Diest Grimbergen Herstall Kranendonck Warneston Arlay Noseroy S. Vijt Doesbourg Polanen Willemstadt Niewart Ysselstein S. Martensdijck Geertruydenberg Chasteau-regnard the High and Lower Swaluw Naeldwijck c. Vicount Hereditary of Antwerp and Besançon c. Marshal Hereditary of Holland c. I Will honour them that honour me saith the LORD But who can tell what shall be done unto them whom the Lord will honour Certainly those do honour him who serve him religiously They who are careless of Religion do pretend that they cannot serve God because there be so many Religions and they cannot know which is the right But if they were unfeignedly desirous to know they might be resolved since our Lord who is gracious mercifull and abundant in goodness and truth leaves us not in the mist or unto uncertainties but at several times and in divers waies hath spoken unto the Fathers by the Prophets and in the last daies hath spoken unto us by his Son and hath commanded all men to hear Him He is the Way the Verity and the Life none comes unto the Father but by Him On which words Chrysostom writes thus It is as if our Saviour had said I am the Way that is By me ye shall come The Verity because assuredly those things shall be which I have promised neither is any lie in me And the Life because Death cannot hinder you from me And since I am the Way ye need not another Guide Since I am Truth I speak no false thing Since I am Life although ye shall die ye shall injoy what I have promised And Cyrill Alexandr on the same words saith By three things we shall come into these Heavenly mansions by the action of true verity by right faith and the hope of eternal life of all which none is the giver none is the fountain nor is any the cause but our Lord Jesus Christ for he hath given commandments above the Law he hath shewed us the Way And he is also the Truth that is the true streightness and determination the uprightest rule and the best square of faith And he is also the Life for none but he can restore unto us that life which we hope shall be in holiness and blessedness without perishing He certainly shall raise us up though we die from that curse for sin and bring us into Heaven therefore all excellent things come and shall be unto us through him But those Worldlings say The Word of Christ is large and so many things are in it that we cannot search them Nevertheless He directs all men to search the Scriptures and the Evangelist teacheth that those are written that we might beleeve that Jesus is the Christ the Son of God and that beleeving we might have life through his name Yea in that written Word he hath certain rules and notes whereby the true Religion may be known Certainly that is the most true Religion which ascribes most glory unto God and most transcends the natural reason of men and most elevates the hearts and affections of men towards God and Heaven By application of those undoubted and unquestionable principles each one may understand that among all Religions the Reformed is the only true Religion for not only our Profession in the general but all the branches of our Doctrine are grounded on God's written Word and tend unto God's glory transcend our natural reason and lead men to think continually of God and to hope for blessedness in Heaven by Christ alone And amongst those who profess this Religion they are most devoted unto God and most constant in their profession who aim most at God's glory who are most acted by supernatural principles who do most think of God and whose hope of felicity in Heaven is most active And such as seek but their own or other mens interests or be led by political or human reasons mainly are the wavering Professors On the other side all other Religions though they pretend the glory of God they are not truly grounded on God's Word but are underpropped with natural reason and tend to earthly mindedness as appears by induction of the particulars wherein they differ from us some aiming at the advancement of mens abilities and others at worldly honour and gain This is clear in the Romish Religion for what else is the advancing of man's ability without or with a little help of God their Justification by works their Deifying of the Pope above all that is called God their equalling of Mens Traditions and Decrees with the Sacred Scriptures What else is their Mass their fancy of Purgatory c Here it is remarkable what is written by their Jesuit Cardinal Bellarmin de Indulg Lib. 1. Cap. 12. Sect. Rationes We see saith he that the amplest Indulgences are given for a very slight cause as when plenary Indulgence is given unto all who stand before the Door of St. Peter's Church and the Pope blesseth all the people solemnly And Sect. Observandum he saith That standing before St. Peter's Porch is a very light and slight cause if it be considered absolutely in it self and nevertheless it is a weighty and just cause because that frequency of the people at that time is a fit and usefull means of protesting their Faith concerning the Head of the Church and it serves for the honour of the Apostolical See which honour is the end of that Indulgence So he The Pope then and the People do aid one another mutually for the People confirms the Supremacy of the Pope by their presence and receiving that Indulgence and He by dispensing his
pain and therefore they would pray for increase of their blessedness but the Latines believe they are all in Heaven and gave thanks for them and praied for the increase of their glorie by the resurrection of their bodies and so forth as is said except only Augustine who thought that some of the elect may be in torment And of them Fra. Junius in his Notes on Bellarm. de Purgat lib. 1. cap. 10. observeth That the former ages sought only an increase of good things but the latter ages do pray for relief or ease of torments the first opinion saith he is tolerable and the other is contrarie unto veritie and to the vertue of Christ's death For as Augustine de verb. Dom. ser 37. saith In thy two evils one is a fault and the other is punishment the fault is thou art unjust and the punishment is thou art mortal But he Christ Jesus that he might be thy neighbour took on him thy punishment but not thy fault and if he took it he took it to abolish and not to commit it and by taking on him the punishment and not the fault he hath abolished both the fault and punishment And de temp ser 66. Now is the time of forgiveness to them who repent but the time of vindication to them who have neglected to confess their sins But after this age arose another difference for Pope Innocentius the III. being asked what his judgment was in this matter he answered Some be verie good they need no prayer of the living some are verie bad they cannot be helped some are mid-way good to them prayers are profitable for expiration and some are mid-way bad to them prayers are profitable for propitiation Bellar. de Purg. lib. 2. c. 18. will not approve this judgement of his ghostly father he gives assent unto the first three parts of that distinction and he makes a gloss on the last part saying I suspect that Innocentius hath forgot himself when he thinks that Augustin's division hath four parts which hath only three for they who are mid-way good are the same who are mid-way bad And in the beginning of that 4. chapter he saith It is certain the prayers of the Church are profitaable neither unto the blessed nor the damned but onlie unto them who are in Purgatorie Augustin's division is in Enchir. cap. 110. Praiers avail not unto all who are departed and why not but for the difference of life which everie one hath made in the bodie Therefore when the sacrifices of the Altar or of Alms are offered for all them who were baptized and are defunct for the verie good they are thanksgivings for the not verie bad they are propitiations for the verie bad although they do not help the dead yet they are comfortable to the living but to whom they avail they avail to this end either that there may be a full remission or that their damnation may be the more tolerable and because we know not what is their estate we should pray alike for all that our benefit may be superfluous rather then deficient To conclude this point seeing praier for the dead as it was used in the second age of the Church is now condemned by the Romish Church and such praiers as are now used in the Romish Church are a branch of the opinion of Purgatorie which the Ancients knew not their praiers now for the dead are but a noveltie and as we may say a plant of that third age and unknown unto the Church of Rome in this seventh Centurie For in the Synod at Toledo an 627. when were assembled 62. Bishops it was ordained that the dead should be conveied to the graves with the voices of men singing Psalms onlie in hope of the resurrection they forbid all mourning and they will have no word of praiers for them which they would not have omitted in such a place if they had thought upon any necessitie or utilitie thereof conc Toleta 3. cap. 22. But the Romanists say These oblations are comfortable to the living It is true the Priests and Monks receive no small gain for them but the other people are handsomlie cheated 5. A third question of this age and nature is Whether living Christians Praâ—â—r unto the dead may lawfullie pray unto the departed Saints The Councel at Trent hath discerned That they think wickedlie who denie that Saints should be invocated Sess 25. cap. 2. Therefore it ought to be inquired when and how this honour was given unto the Saints Here we may borrow some help from the Jesuits Salmeron on 1 Tim. 2. disp 8. answereth it was not the custom of the Old-Testament nor was so great honour due unto them Ibid. disp 2. Nothing is found of this matter in the Epistles of Paul or Canonical or Catholick books of others But possiblie somewhat hereof is found in the Evangelists or Revelation No saith he Ibid. disp 7. It is not expressed under the New-Testament in the Scriptures but by tradition for in the primitive Church it had been hard to command such a thing unto the Jews and occasion had been given to the Gentiles to think that instead of manie Gods whom they had left they had received manie other Gods yet saith he without doubt the Apostles delivered this Doctrine unto the Churches But he telleth not unto what Churches whether Jews or Gentils or if there be a third Bellarm. de beat Sanct. lib. 1. cap. 19. saith Before the coming of Christ the Saints entred not into Heaven neither saw they God nor ordinarilie could they know the praiers of them who did invocate them therefore it was not the custom of the Old-Testament to say Holie Abraham pray for me but the men of these times praied onlie unto God I will not quarrell with him that some of his words seem contrarie Io. Eckius in Enchir. loco comm saith more The invocation of Saints was not commanded in the Gospel lest the converted Gentiles would believe that according to their former custom they should worship the Saints not as Patrons but as Gods as the Lycaonians would have sacrificed unto Paul and Barnabas and if the Apostles and Evangelists had taught that Saints should be worshipped it might have been judged their arrogancie as if they had craved such glorie after their death Wherefore the holy Spirit would not by express Scriptures teach the invocation of Saints We see then by the testimonie of Papists that praiers to the departed Saints hath no warrant in Scripture but is grounded on tradition onlie If this tradition was first revealed by the Apostles how was the scandal of Jews and Gentiles taken away by the tradition If it were concealed induring the more general conversion of the Jews and Gentiles then it was not in use for a long time in the Church whereunto the practice of the Reformed Church is agreeable How began it then Eusebius hist lib. 4. cap. 15. hath a large Epistle of the Church of Smirna concerning the
martyrdom of Polycarpus neer the end they say The envious and malicious enemie of just men seeing the glorie of this Martyr so great procured that his bodie should perish from among us for there were manie that indeavoured and fully purposed to have been partakers of his blessed bodie by burial many pricked forwards Nicetes the father of Herod and his brother Dalces to move the Proconsul not to deliver unto the Christians his bodie lest that say they they leaving Christ fall to worship him This they said when the Jews egged and urged them forward which continuallie watched us lest we snatched him out of the fire being ignorant of this that we cannot forsake Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Translater omitteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and should have translated thus who suffered for the salvation of the whole world of them who are saved that we can worship none other for we worship Christ as the Son of God the Martyrs we love as his Disciples and followers of the Lord and that worthilie for their invincible good love they bear to their King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is and we wish we may be their companions or communicate with them Out of this Epistle we see Christians did worship Christ and could not worship any other man Origenes contra Celsum lib. 5. holdeth that Saints that are in blessedness do pray for the Church on earth yet saith he we pray not unto them for God willeth it not and he refuteth the similitude taken from the example of Kings Courtiers Cyprian unto Cornelius Bishop of Rome saith If any of us two depart before the other by the mercies of God let our love continue and let not our praier cease with God and the mercie of the Father for our brethren and sisters But in Cyprian was no praier unto Cornelius when he was dead nor to any other that was defunct neverthelesse this opinion of Cyprian made way unto the invocation of Saints afterwards Georgius Trapezuntius the Translatour of Eusebius once made me believe that Eusebius and the Church in his time did worship the Saints for in lib. 13. de prepar Evang. cap. 7. he translateth thus We honour all those who have lived well howsoever they died we do this dailie honouring the servants of true godliness as the friends of God we go also unto their graves and make praiers unto them as to holie men by whose intercession we hope to be helped with God but the original words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is we pray besides their graves and honour their blessed souls Where Eusebius hath nothing for praier to Saints and in lib. 4. cap. 5. he saith We are taught to worship religiouslie God onlie and cap. 10. he saith Worshipping him onlie adoring him onlie in these places Trapezuntius hath omitted the partitie only The first Authours of any note whom the worshippers of Saints can alledge trulie were about an 370. for then some as Basilius Nissen and Nazianzen did pour forth praiers unto the Saints but with this addition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is if you have any feeling and if thou hast any regard of me and mine And at the same time sundrie other Fathers did not onlie abstain from but did impugn this novation Chrysostom in Ps 4. saith At all time thou maiest pray unto God neither needest Porters to bring thee in nor Proctors nor friends but when thou comest by thy self then especially doth he hear thee we do not so well please him when we request by others as we may by our selves for when he awaits our love he doth all things that may make us trust in him for when he seeth that we come by our selves he granteth most c. Epiphanius condemneth this errour in the Collyridians and the Antidicomarionites It were longsom to recite particular Authours we have their testimonies being assembled in Councels at the Councel of Laodicea in Syria an 368. in cap. 35. the worship of Angels and Saints is forbidden as idolatrie and forsaking of Christ Caranza in translating hath put angulos for Angels But Theodoret on the Epistle to Coloss cap. 30. saith expressely the Laodiceans in that Synod forbid the worshipping of Angels And the third Councel at Carthage cap. 23. saith When it is stoodat the Altar let praiers be alwaies made unto God And in that which is called the fourth Councel at Carthage cap. 14. Altars are commanded to be cast down that were erected to the memorie of Martyrs under the pretence of their apparitions and the furiousness of the people is hinted at in that place when they add If it may be done but if it be not permitted by the tumults of the people let the people be admonished that they haunt not those places Whence it is clear that the Fathers were forced to tolerate some things that they could not amend But what need I to bring the orthodox against these doubting Fathers seeing even they do upon other occasions condemn that practice Basilius in Moral reg 80. cap. 22. saith Seeing whatsoever is without the Scriptures is not of faith it is sin and Nazianzen in Oral in Basil saith Seeing I am a creature I cannot adore any creature and although Ambrose called unto his brother Satyrus for help yet in all that Oration he speaketh but passionately and rhetorically as appeareth clearly by these and other words Give me leave and permit unto my sorrow that I may speak a little more largelie of him with whom now I may not speak But behold what he saith without passion de fide ad Gratian. lib. 1. cap. 7. Paul forbiddeth me to serve any creature but commandeth me to serve Christ Christ therefore is not a creature the good servant who acknowledgeth the Lord even he forbiddeth us to serve a creature how then would he have served Christ the Lord if he had thought that Christ was but a creature And in comm in Rom. cap. 1. saith They being confounded with shame do use a miserable excuse saying they go unto God by creatures as we are wont to go unto a King by his Courtiers When he calleth this a miserable excuse he declares that the practice did not please him but he continueth refuting that excuse saying We go unto a King by his Courtiers because he is a man and knoweth not to whom he may concredit the Common-Wealth but to procure Gods favour who surely knows all our works and nothing is hid from him we need not any Intercessour but only a devote mind Bellarm. de Sanctor beat lib. 1. cap. 20. replieth The first part of these words is to be understood of them who give the properhonour of God unto the Saints and the last part meaneth God hath no need of information but we have need saith he This is to use the words of Ambrose a miserable excuse for he speaks of our need of an Intercessour and he saith We need not an Intercessour but a
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
whom the power of binding and loosing is given by the Lord God and unto thy fore-named Vicar and Successours But if I do know that High-Priests shall do things contrary to the ancient institutions of the holy fathers then I will have no communion or society with them but rather I will forbid them if I may or else I shall dilate it faithfully unto my Apostolical Lord And if which may be far from me I shall attempt to do any thing in any way or upon any occasion against the tenour of this promise let me be found guilty of everlasting judgement and incur the punishment of Ananias and Sapphira who did presume to deceive even you in their own property and to speak falsely This tenour of Oath I Boniface a mean Bishop have subscribed with my own hand and this Oath being laid on thy most holy body have I made God being witness and judge which I do also promise to keep The Authour of Catal. test ver lib. 8. within two pages after these words sheweth out of Lib. Pontific Sabell Ennead That this Pope ordained 150. Bishops in several places whom he did ingage with the same Oath Here many particulars are remarkable I will relate a few 1. The Pope calleth himself not the Vicar of Christ but of Peter they were not as yet accustomed with that Title 2. Though the Bishops swear by God they are not ingaged unto God but unto Peter and his Vicars and the utilities of the Church 3. The Church is not called God's Church nor Christ's Church but Thy Church say they unto Peter 4. They swear by the body of Peter as by God 5. They swear to continue in the purity of the ancient and holy faith wherein they acknowledge the salvation of Christians to consist and to maintain Peter and the utilities of his Church But if that which they call Peter's Church continue not in the ancient and holy faith and only seek their own utilities what should a Bishop do in this case Certainly they should follow the holy faith wherein the salvation of Christians doth consist but this they did not as all Histories shew In his third Epistle unto the Clergy and People of Thuringia he saith We have given a command unto Boniface that he promote not unto holy Orders one who is bigamus twice married or hath not married a Virgin c. And in his eighth Epistle he expoundeth the word bigamus not him who marrieth another the former being dead but him who having many wives together when they are dead will marry two other wives Hence it appeareth that polygamy was then amongst Christians although contrary to the Word of Christ He sate almost 17. years and did die An. 731. 6. GREGORY the III. followed his Predecessour in multiplying and Novations and forgery enriching Churches and Monasteries In a Synod he did excommunicate all those who worship not images Platina saith he first brought into the Canon of the Mass the clause for relicks beginning Whose solemnities too day in the sight c. as also the offering for the dead was established by him In Catal. test ver lib. 8. is marked a forgery in the book of Councels to wit Aventinus in Annal. relateth that this Gregory in an Epistle unto the Bishops of Bavaria exhorteth That at the command of Utiio their Duke the Synod of Priests Bishops Nobles and of the Nation should be called and their true Priests should be chosen by the accord of them all and the wicked who have been convicted of any crime should be deposed the Synod should be held twice every year for the good of the people by the Danube where he pleaseth But in the third tome of Councels the Epistle saith In what place Boniface shall command you to convene in a Synod whether by Danube or in Augusta or wheresoever he shall appoint be ye ready to convene for the name of Christ to the end we may know of your meeting at his command c. Hence may be understood what credit may be given unto their records that are lately written In the same Annals is another Epistle unto Boniface wherein Gregory ordereth to give the Communion of the Body and Blood of Christ unto the leaprous if they be believing Christians but not with them who are in health He sate 10. years 7. ZACHARIAS keepeth friendship with the Lombards and received Hot and cold out of one in gift from King Luithprand the Territories of Sabineum Narnia Humana the Valley of Sutrino and all the lands that the King had taken from the Emperour about Emilia and Ravenna Blond decr 1. lib. 10. His Predecessours had a rich Bishoprick and he may be called the first Prince of all the Popes At that time he called the Lombards the Patrons of the Church but when Aistulph would have reclaimed what was said to have been given unto the See of Rome by his Ancestours Zachary called the Lombards the children of the Divel and unworthy the name of men and he inciteth the French against Aistulph As Pope Gregory the I. had forbidden the marriage of sisters-children so the Epistle of Boniface unto Zachary sheweth that Gregory the II. gave dispensation to a Noble-man in Germany to marry his Uncle's wife and the same woman had married the same man's cousin-german and had forsaken him and in his life-time had married the other Although this was authorized by the Pope yet Boniface writeth to Zachary that it was scandalous to his new converts so that Zachary gave a command to divorce them as his responsory Epistle beareth Boniface complaineth also of many disorders amongst the Priests especially on New-years evening they compass Saint Peter's Church after the same manner of the Heathens and he complaineth of women using other Pagan rites all which saith he were scandalous unto his people Zachary resolved his scruples not by God's Word but by the Romish Canons and he willeth Boniface to be instant in Reformation according to these Canons but not one word of Scripture for he indeavoureth to bring Subjects to the See of Rome and not souls to Christ His words are I rejoice of you Beloved that ye are converted with good affection unto him who affecteth you a Magistrate appointed by God and the blessed Prince of the Apostles your faith and fame is laudable because ye are wise as ye should be wise and now God cooperating your Holiness is gathered unto our society in one sheep-fold Boniface did ask him whether they might make oblations for the dead His answer is in Gratian. cap. 13. quest 2. The Church holdeth that each one may offer for their dead who were Christians and the Priest may mention them If this had been an Ordinance before Boniface could not have been ignorant of it 2. Observe that each one might offer for their dead then the offering was not the proper work of the Priest and till that time sacrifice was not offered for the dead In another Epistle unto
prosperously be a note of the Antichrist the Pope cannot be called Antichrist seeing he wanteth so many Provinces I answer in the first part Bellarmine saith that the Pope hath lost what he never had and in the latter part he hath lost more for he might have added Scotland Ireland a great part of Poland Prussia c. But all these had given their power and Kingdom unto the Beast until the word of God was fullfilled and they do now hate the Whore and have made her naked as it is said Rev. 17. But it is no where written in Scripture nor do Protestants say that the Beast or Antichrist had or shall have dominion over all the earth although he make such a claim falsely yea the fourth part of the earth was never subject to the See of Rome at once or at one and the same time 4. As the Papishes do glory in vain of the Pope's Supremacy over the The Pope had no power to give Kingdomes Church so they pretend his power over all the Kingdomes of the earth this they do hold but with some difference amongst themselves for the â—anonists as they are called hold that all the Kingdomes of the earth do directly belong unto the Pope and the Jesuits say not directly but indirectly and these two sects write against one another in this matter as for life and death But whether directly or indirectly both do agree that the Pope may give any Kingdom of the earth to whom he pleaseth Satan did once say so And in the 9. Century Pope Nicolaus did not say so as followeth Let them shew any such practice before this eighth Century Did all the Bishops of Rome before this time give Kingdomes to whom they would Or were they ignorant of their power But say they at that time Pope Zachary gave the Kingdom of France unto Pipin and his line So unto this place belongeth neither gave he the Kâ—ngdome of France unto King Pipin that controversie which Bellarmine hath de Ro. Pont. lib. 2. cap. 17. lib. 5. cap. 8. By what means and by what persons Pipin obtained the Kingdom of France Gratian. caus 15. quest 6. cap. Alius saith Zachary deposed Childeric King of France and placed Pipin in his room And the gloss saith Deposuit idest deponentibus consensit he consented unto them who deposed him Platina in Zachary saith By his authority the Kingdom of France was adjudged unto Pipin The Jesuit Dion Petavius in Rationar temp par 1. lib. 8. saith Pipin by the authority of Pope Zachary and by consent of the French Peers did add a new Title of King unto his Royal Power which he had not before If we look to the more ancient Writers the story is thus About the year 663. Clotharius King of France gave himself to the lusts of the flesh and committed the government unto Ebroin Master of the Palace or as others call him Constable This example turneth into a custom and An. 694. Pipin Duke of Austrasia attained this charge under Clodoveus or Clovis the III. as Io. Serres calleth him and he keepeth it in the daies of King Childebert the II. and his son Dagobert so that then there was the Title of a King and all the power was in the hand of the Constable Abb. Vrsperg in Chron. pag. 170. Edit An. 1538. The King was seen once in the year publickly to wit the first day of May then he received and gave gifts without any other discharge of Royal power and all affairs of State were managed by the Constable After Pipin was great contention for so honourable a place his son Charls Martel prevaileth who in the daies of Theodoric or Therric the II. enlargeth the Kingdom of France and as the fore-named Petavius ex Gest Franc. Epit. lib. 1. sheweth he overthroweth Raginfred his Competitour or as he saith who was chosen Mayor and Eudo Duke of Aquitania An. 718. then he subdued the Saxons Alamanes Bavarians and Aquitans Eudo hath his refuge unto the Sarazens in Spain and perswadeth their King Abdirama to invade France Charls did slay in one Battel 375000. Sarazens with the loss of 1500. French at Towrs Fascic temp fol. 45. Edit Venet. An. 1484. and Io. Serres and others Thereafter he did take-in Burgundy and Lions An. 727. and the next year Eudo being dead he possessed Aquitania peaceably In the year 731. the Sarazens did come again into France Charls overthrew them and did gain Avenion and Narbon from them Therefore by a more honourable Title he was called Duke and Prince of France and under that name he governed the Kingdom 19. years and died An. 741. Platin. in Gregor II. He had four sons Carloman Pipin Egidius and Grypho some say Grypho was the son of his first wife a daughter of Bojaria Pipin made Egidius Bishop of Rotomayum and left his government unto Carloman and Pipin and they two divide the Kingdom and govern either his own part under the Title of their father as is apparent by the first words of the Councel under Carloman In the name of our Lord Jesus Christ I Carloman Duke and Prince of the French in the year 742. from the Incarnation of Christ on the 11. of the Calends of March by the advice of the servants of God and of my Nobles I have assembled the Bishops in my Kingdom c. Note these words and see what power he had Within 7. years after this Synod he laid aside his Princely authority saith Bellarm. loc cit and entred into a Cloister at Sotacte and then all the authority was in Pipin alone Grypho rebelled against Carloman but at last Pipin took him in Italy and caused him to be beheaded An. 753. Pipin having the government alone and wanting no occasion did aim at a higher Title The Sarazens in Spain were preparing to make new Wars against France but Pipin did prevent the storm he seized on the passages of the Pyrene hills and forced those redoubted enemies to receive Laws from him Then he did help the Cities that had been spoiled he disburthened others of publick charges and established justice and dealt so valiantly and discreetly both in Wars and Peace that he gained the hearts of all the countries also it did not a little add unto his esteem what he had done against the Lombards and in other parts of â—taly Blondus dec 1. lib. 10. saith I find in Alcuinus Paulus and several others who have written the Acts of the French that the Nobility and Commonalty of that Nation duly considering the worthiness of Pipin and sottishness of Childeric consulted with Zachary Bishop of Rome whether they should tolerate so foolish a King any longer and defraud Pipin of his deserved Princely honour And when the Bishop made answer That he was best worthy to be King who could best discharge the Office of a King the French with the publick consent of the whole Nation did pronounce Pipin for their King and Childeric was
Richard a Deacon with others upon several occasions of sedition amongst the people When Chetumar was dead so great was the sedition there that no Presbyter did abide untill Walinch being Duke sent again unto Virgilius who sent Hiemo and Reginbald Presbyters and Majoran a Deacon with others and in the year 794. Charls sent Erick to be their Duke who expelled a great number of the Huns and then that land of Pannonia Inferiour continued under obedience of the King and the Christian faith was embraced by the people Catal. test ver lib. 9. In all these is no mention of sending to or from Rome for their Reformation 13. In this Century the Turks came out of Scithia or Tartary into the Province Turks became Mahametans of Alami thence into Colchis out of that into Armenia and then into Asia the less An. 755. Histories do vary concerning their original but the most probable opinion is that they are descended of the Tartars because Pompon Mela who lived in the daies of the Emperour Claudius reckoneth Turcae among the Scythians Lib. 1. Cap. Chalybes and as Io. Lampadius after Mechovius witnesseth the Turks and Tartars have the same manner of Apparel one manner of Riding one manner of Bows and Arrows and in Language they differ only in dialect as the Italian and Spaniard At that time the Turks hindered the Sarazens from conquering in Asia and Europe God raising up one wicked enemy against another that his Church might have breathing except that they prevailed in the Mediterrane Isles and Peloponnesus In the end these two did agree upon conditions 1. That the Turks should be called Sarazens and imbrance Mahumetism 2. They should have the Province of Hircana or Sogdiana 3. They should be subject unto the Calipha of Babylon They continued living by Pastorage without a Prince of their own untill Civil Wars among the Sarazens about the year 1050 and therefore I speak no more of them untill the 11. Century CHAP. IV. Of BRITAN 1. BEda a Presbyter in the Monastery at Weeremouth neer Durham for Beda Venerable and hiâ— doctrines his godliness and modesty was called Venerable and is still accounted worthy of that Title He was credulous in believing of false miracles and slipped into some corruptions of the times as confession and chrism yet even in these he differeth from the latter times for on Jam. 5. at these words Let them pray anointing he saith We read in the Gospel that the Apostles did so and the custom of the Church holdeth that the weak should be anointed with oil by the Presbyters and prayer being conjoined be healed nor only by the Presbyters but as Pope Innocentius writeth even any Christian may anoint in his own necessity or of others Here he speaketh of anointing as a means of healing and not a Sacrament for the dying And on the words Confess your sins one to another and pray one for another that ye may be healed he saith In this sentence should be that discretion that we should confess to one another daily and light sins and beleeve to be healed by their daily prayer And moreover the uncleanness of more grievous leprosie let us according to the Law confess unto the Priest and have a care to be cleansed at his will how and how long time he shall command He seeth in these words no warrant that any should confess unto a Priest but one to another mutually and as he saith coaequaliter and that to the end they may be healed and what he would have done unto the Priest he borroweth it from the Law of Moses And on Mar. chap. 3. when he hath spoken of the miracles that were done by the Apostles he saith Now when the number of Believers is multiplied many within the holy Church have the life or conversation of vertue but have not the signs or miracles of vertue because miracle is in vain shewed outwardly if it fail that should work inwardly for according to the saying of the Apostle of the Gentils Tongues are a sign not to believers but to unbelievers Here he sheweth that miracles were not necessary when the Gospel is confirmed and received As for the articles of positive doctrine he is clear Of the perfection of the Scriptures on 1 Pet. 4. at these words If any speak as the words of God he saith Fearing lest any man speak or command any thing but the will of God or but what is evidently commanded in the Holy Scriptures and be found as a false witness of God or sacrilegious or introducing any thing different from the Lord's doctrine or leaving or passing-by any of these things which are pleasant unto God seeing He most manifestly commandeth Preachers concerning those whom they shall teach saying Teaching them to observe whatsoever I have commanded you For he commandeth to deliver those things to be observed by their hearers which he hath commanded and no other things and those things not in part only but all And on the 2 Pet. 1. neer the end Who giving heed unto the words of the Prophets do well that thereby they may have the light of knowledge these should first know that none of the holy Prophets did preach unto the people through their interpretation but what they had learned from the Lord that did they commend to be done by their hearers and what heavenly mysteries they had perceived in secret these simply either by word or writ did they deliver unto the people of God and not as the Diviners of the Gentils who what they had forged out of their own hearts these things did they deliver unto the deceived people as the Oracles of God Therefore as the Prophets did write not their own but God's words so the reader of these should not follow his own interpretation lest he stray from the true sence but by all means he should attend this how he who writ would have his words understood So far he And how the right sence may be had he teacheth in Philip. 1. from Augustine saying When words make the Scripture ambiguous first we must see that we distinguish or pronounce them not wrong and when after such diligence we find it uncertain how to distinguish or to pronounce them look to the rule of faith which we have from plainer places of the Scripture and from the authority of the Church But if both or all or more parts be dubious then we should consult the Text it self by the following and preceding parts where the ambiguity is to the end we may see unto which of these many senses it will give suffrage and suffer it self to be conjoined Concerning the person and natures of Christ on 2 Pet. 2. he saith Arrius who said that our Redeemer is in respect of divinity inferiour unto the Father and Photinus who said that Christ is Man and not God and Manichaeus who said Christ is God only and not a very man and Hebron who said Christ was not before Mary and took his original
from her and Apollinaris who said Christ is God and flesh only and never assumed a reasonable soul and Pelagius who said Christ is not the redeemer of infants because they are conceived without iniquity and born of their mother without sin and have no sin to be forgiven them and so Christ is not the Saviour of all the Elect and also other Hereticks who deny the Lord who bought them with the price of his blood because they preach him not as truth sheweth him but as they have feigned and therefore are become strangers from the Redeemer they do expect nothing certainly but the pit of perdition He writ three Books on the Song of Songs whereof the first is only in refutation of another book writen by Julian his Epistle to Celanen in Campania a Pelagian for a tast behold what he saith in the 1. page Julian teacheth that we by arbitrement of free-will may do good things what we will albeit by the help of God's grace we may perfect them the more easily as Travellers may walk on foot but with less turmoil without doubt if they ride on a horse He hath no mind of the Apostle's admonition saying Work out your salvation with fear and trembling for it is God who worketh in you both to will and to do And which is more weighty he is an adversary to him who saith not Without me ye can do some little thing but saith he Without me ye can do nothing And he teacheth that those only can behold the hid mysteries of the Law whom instruction and piety hath made wise forgetting the grace of God which revealeth the hid things of Scripture even to the unlearned and Idiots as the Evangelist saith Then he opened unto them their understanding that they might understand the Scriptures And the Evangelist witnesseth that they were unlearned when he saith They seeing the constancy of Peter and John and knowing that they were without letters and idiots did admire And he saith that holy and generous love ingraft in us from the very beginning of light by the gift of nature and unto our last old age leaning to the power of the mind may continue without any loss of its vigour Certainly he beleeveth not the Lord's word Without me ye can do nothing Nor what the Apostle saith In many things we all offend In these words Beda confuteth both the Pelagians and Semipelagians Of justification he saith on Luke 1 The wisedom of the just is not to presume of righteousness by the works of the law but to seek salvation by faith that although they being under the works of the law yet they should understand that they are saved by the grace of God through Christ for the just shall live by faith and Peter saith of the yoke of the law that neither we nor our fathers were able to bear it but we beleeve to be saby the grace of Christ even as they And on 1 Pet. 4. God is honoured by our works when all that we do well or according to his will we give it not all unto our merits but to his grace and on the other side what evil we do we depute it only unto our ignorance and wickedness Of the Church he saith on Cant. lib. 5. cap. 6. The Church is called Catholick because it is built through all the parts of the World in one peace and one fear of God and is filled with one and the same consort of the Spirit from which unity of the Spirit she is called a Dove and she is called perfect not because she only is filled with the people of the righteous but also is perfected by receiving all divine graces and vertues Here is no mention of restraining or subjecting the Church unto the Bishop of Rome And de Tabernac lib. 2. cap. 2. It was said unto Peter metaphorically Upon this Rock that is on our Saviour whom he had confessed will I build my Church And on Revel 21 when it is said Foundations in the plural number the teachers or graces are meaned when Foundation in the singular number he is meaned who is foundation of foundations Here is no Prerogative of Peter above the other Apostles Of Prayer on Prov. chap. 2. he saith We should invocate or pray unto none but God Of Christ's redemption on 1 John chap. 2. at these words And not for ours only he saith The Lord is a propitiation not for them only unto whom living then in the flesh John did write but also for all the Church which is dispersed in the breadth of the World even from the first elect unto the last who shall be born untill the end of the World This he writeth expressely against the Donatists but when he speaketh of the Church throughout the World he condemneth the restriction thereof unto Rome or any other particular place and when he limiteth the propitation unto the Elect he condemneth the opinion of the universality of Christ's death for the Reprobates And in the same place he saith Behold how John observeth that humility which he teacheth Certainly he was a just and great man who had drunk the secrets of mysteries from the Lord's breast and nevertheless he saith not Ye have me your Advocate with the Father but We have an Advocate and he said We have and not Ye have he would rather put himself in the number of sinners that he might have Christ to be his Advocate than put himself an Advocate for Christ and be found among the proud which shall be damned For all doth the Head make request of whom it is written Who is at the right hand of the Father and intercedeth for us The Lord intercedeth for us not by words but by miseration and he addeth The Just because the just Advocate will not plead unjust causes How shall not the just one defend us in judgement if now we acknowledge and accuse our selves unjust Why shall he not be just who now by tears is earnest saevit against his own unrighteousness Here he speaketh expressly of intercession and he acknowledgeth no intercessour in Heaven but the Head for all who mourn for their sins Of perseverance he saith on Col. 4. at the end where the Apostle saith I give thanks unto God being confident that he who hath begun the good work in you he will perfect it untill What else doth he promise but perseverance till the end through the mercy of God And when the Apostle Jude saith Unto him who is able to keep you without offence doth he very clearly shew that perseverance in good until the end is the gift of God In the first place Beda sheweth the certainty of perseverance as a thing promised and in the other he teacheth that it is not the work of man by himself alone even though the man be renewed but it is the gift of God And on Rom. 8. he saith We should stand the Calling whereby they are elected not who are elected because they shall beleeve but who are
and Adoptive where they were not and on the contrary he produceth their testimonies where they do expressely deny that Christ is the Son of God by adoption and in this respect distinguish Christ's son-ship and the son-ship of the Elect. As for the testimonies of the Spanish Missal he toucheth them not as if that Missal were nothing Nevertheless hence we see that the Spanish Church at that time had a proper Missal and were not subject unto the Roman Church It is also worth the marking that whereas Elipant had alledged a testimony of the son of Sirach Alcwin lib. 1. saith When the testimonies of God's Prophets have failed unto thy perversness thou feignest a new Prophet speaking according to thy errour In Jesus the son of Sirach is that sentence which book blessed Jerom and Isidore do witness that without doubt it is reckoned amongst the Apocrypha that is dubious witness and it was not in the time of the Prophets but of the Priests when Ptolemeus Evergetes was King In lib. 2. neer the end he saith Holy Father raze raze quickly this opinion out of the Closet of thy heart lest the Lord who hath appointed thee to give Wheat unto his family find that written in the Table of thy heart and say unto thee I acknowledge not these Letters these words were not taught thee by the men to whom I said Go teach all Nations If we join these two testimonies we see that Alcwin did not acknowledge any book for Scripture nor any doctrine for truth which had not a warrant from the Prophets and Apostles In lib. 4. The original of these evils which begets the occasion of all impieties is this While the wisedom of the heavenly Teachers is weighed through the fault of miss-thinking men in their temerarious pride not according to the propriety of their meaning but is turned into other meanings after the will and pleasure of the reader and otherwise then the respect of truth carrieth and it is easie unto any who understandeth the Scripture rightly to find this by the Comments of all Hereticks that they are not afraid in their ungodly temerity and froward blindness to draw the most holy words of the Divine books into the similitude of their errour which kind of impiety and misery if thou Father Elipant hadst considered with a prudent mind and humble searching thou hadst never fallen from the unity of the Catholick peace into the pit of this errour In his book De virtut vitis which he writ at the intreaty of Wido a Count he exhorteth him to read the Scriptures diligently Ca. 5. saying The reading of the Holy Scriptures is the knowledge of divine blessedness for in them as in a glass a man may know himself what he is and whither he goeth Continual reading purifieth the soul breedeth fear of Hell and stirreth up the heart of the reader unto Heavenly joies He who desireth to be with God for ever should frequently read and pray for when we pray we speak with God and when we read God speaks with us The reading of the Holy Scriptures bringeth a twofold benefit because it instructeth the understanding and brinketh a man from the vanities of the World to the love of God Honest is the labour of reading and conduceth much to the purifying of the soul for as the body is nourished by fleshly meat so the inward man is nourished and fed by God's word as the Psalmist saith How sweet unto my tast are thy words O Lord even more then the honey and the honey-comb unto my mouth But he is blessed who reading the Holy Scriptures turneth the words into works Certainly all the Holy Scripture is written for our salvation to the end we may by them grow in the knowledge of the truth A blind man stumbleth oftner then he who seeth so he who knoweth not the Law of God sinneth through ignorance oftner then he who knoweth it Certainly this man would not have consented unto that Canon of the Councel of Trent which forbiddeth people to read the Scriptures But to the end that all should not be thought to be his which goeth under his name it is to be marked that in Par. II. is an Homily in festo omnium Sanctor which Quercitanus hath marked to be amongst the Sermons of Augustine but he had found it in a manuscript under the name of Albin but it can not be either Augustin's nor Albin's seeing that feast was afterwards appointed by Pope Gregory the IV. These books de Trinitate are written so clearly that Sixtus Senens in praefat Biblioth saith They were written by John Calvin and published in the name of Alcvine But Doctor James in The Corruption of the Fathers par 4. pag. 50. testifieth that antient copies thereof were in the Prince's Library at Saint James and they were Printed at Lions An. 1525. when Calvin had not begun to write Rich. Hoveden in The Continuation of Beda writeth That Charls the Great sent over into England the Acts of a Synod sent him from Constantinople for the adoration of images the which the Church of God utterly detesteth Against this adoration saith he Albinus writ an Epistle marvellously grounded on divine Scriptures and carried it with some Synodical Acts in name of the English Bishops and Princes unto the King of France 6. Ecbert King of the West-Saxons vanquished Merceland Kent Essex and Northumberland and then he commanded that land to be called Anglia and the inhabitants Angles or English men Tho. Cooper ad An. 796. CHAP. V. Of COUNCELS 1. FEw Councels were assembled in the beginning of this Century In France Carloman assembleth one which beginneth thus In the A Synod in France Name of our Lord Jesus Christ I Carloman Duke and Prince of France with the advice of the Servants of God and my Nobles in the fear of Christ have assembled An. 742. Febr. 19. the Bishops which are in my Kingdom with the Priests into a Councel and Synod these are Boniface Arch-Bishop of Mentz Burchard Bishop of Wirtzburg Reginfrid Guntharius and the rest of the Bishops with their Priests That they should give me counsel how the Law of God and religion of the Church many be restored Nota which in the daies of former Princes hath been shattered and fallen and how Christian people may attain the salvation of their souls and not perish being deceived by false Priests And by the advice of my Priests and Nobles We have ordained Bishops thorow Cities and set over them the Arch-Bishop Boniface who is the Legate of Saint Peter And we have ordained that Synods should be called every year that in Our presence the Decrees of Canons Rites and Laws of the Church may be restored and We restore unto the Churches the monies which hath been taken from them We have also discharged all the Servants of God from hunting and wandring in woods with Dogs and that they have no Hawks nor Falcons We have also Decrced according to the holy
Canons that each Presbyter dwelling in a Parish be subject unto the Bishop in whose Parish he dwelleth and alwaies in Lent that he shew and give account of their Ministry whether of Baptism or Catholick Faith and Prayers and order of Masses Then he forbiddeth sacrifice to the dead and other prophane rites of Heathens he appointeth punishment against the fornications and adulteries of Monks In the end it is Dâ—creed that Monks and Nuns should live within their Abbeys and Alms-houses according to the rule of their Father Benedict Concil tom 2. edit Crab. Behold how little mention is here of the Bishop of Rome 2. In the year 747. at Clonesho in England was a frequent Synod where At Clonesho it was Decreed 1. That Bishops should be more diligent in taking heed to their charge and admonishing people of their faults 2. They should maintain the devotion of true peace and love and serve God in the same faith hope and love praying for one another mutually 3. That once in the year each Bishop should visit all the Parishes of his Diocy and restrain the Heathenish observations which as yet were amongst the people 4. That none should be admitted into Orders till his life and conversation and literature were examined 7. That Bishops and Abbots should diligently take heed that all under them be diligent in reading for instruction of souls for it is to be lamented say they that so few are found to be ravished with the love of holy knowiedge but are rather mis-carried with vanities and love of idle glory and trace not the study of holy Scriptures 10. That Presbyters should learn to know all the duties of their Office especially they should learn to interpret in their own language the Creed the Lord's Prayer and the words that are said in the Mass and in Baptism and they should study to know what the words signifie spiritually â—8 That the Fast of the fourth seventh and the tenth months should be observed King Aelfwald and Offa were present and they two with many Dukes and Counts confirm the Decrees with their subscriptions Spelman ad An. 747. 3. Constantine Copronymus assembled a Councel at Constantinople of At Constantinople 338. Bishops out of Asia and Europe An. 755. this they called the seventh General Councel Here was Theodore Bishop of Ephesus Basil Bishop of Pisidia Pastiles Bishop of Pergamenum John of Nicomedia Cosmas of Epiphania in Apamea c. The controversie of Images was discussed Germanus Patriarch of Constantinople Gregory Bishop of Cyprus and John Damascene Patrons of Images were accursed and Constantine Bishop of Salaeum was made Patriarch Images of Christ of Mary and of the Apostles were condemned as having no warrant from Christ nor the Apostles nor the Fathers And if any would say that the Images of Christ only were condemned because they cannot represent his two natures but the Apostles had two natures and therefore they may be tolerated The Synod answereth it is the subtlety of divelish men following the errours of the Gentils but it is said in the Scriptures God is a Spirit and will be worshipped in spirit and truth No man hath seen God at any time but ye heard his voice and Blessed are they who have not seen and believe c. Then they alledge many testimonies of the Fathers against Images They conclude Let none of whatsoever estate henceforth follow so wicked and impure institution who dare from henceforth make any image or worship or set up any image in a Church or private house or have it privily if he be a Bishop or Deacon let him be deposed if he be a Laick let him be accursed and subject to the Emperour's censure because he fighteth against the Scriptures nor observeth the traditions c. Lastly follow the Canons accursing particularly all them who have images of the Trinity or of Christ as he is God or as he is man or as he is both God and Man in the hypostatical union or as if he were two persons to paint on the one side the son of God and on the other the son of Mary And they accurse all who have an image of any Saint 4. In the year 787. by perswasion of Tharasius Patriarch Irene called a Councel at Constantinople Here were Pe. Vicedon a Priest and Pe. Hegumen a Monk Legates of Pope Adrian John Patriarch of Antiochia Thomas of Alexandria c. Augustus made disputation of the worship of Images it was scanned on both sides Tharasius and other Bishops and Monks were for them against them was Basilius Bishop of Ancyra Theodore Bishop of Myri Theodosius Bishop of Amorio with many more Bishops and a great number of Teachers and Lay-men The Patriarch could not prevail by number and went about to exclude the better part from the Synod or disputation whereupon a tumult was like to arise for the people could not be content that so great a part should be debarred when the Patriarch saw that he could not prevail the Synod was dissolved The Image-worshippers report this story as if their adversaries had dealt only by faction and not by reason But thus writeth Pa. Diacon lib. 23. rer Roman Irene retaineth the Legates of Rome and by their advice banished a great number of them whom they called Iconomachi or fighters against Images Then she assembled another Synod at Nice in Septemb. An. 788. where the matter was quickly dispatched as Adrian and Tharasius would when there was no great opposition to wit as it is declared in Act. 3. they Decree that Images should be had embraced saluted kissed and adored but that which is called Latria they reserved unto the Trinity only Their chief pretence is because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to imbrace and to love and the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addeth unto the signification as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what a man loveth or imbraceth that doth he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as David did Jonathan and Christ saith the Pharisees love the first places at Bankets and salutations in the Market-places Also the fore-named Basil Theodore and Theodosius with the Bishops Hippatius of Neece Leo of Rhodos Gregory of Pisidia Gregory of Pessinus Leo of Iconium Nicolaus of Hierapolis and Leo of Carpathe were perswaded to profess repentance and confess an errour in the former Synod So Images were set up and worshipped both in the East and West saith Pa. Diacon loc cit and Zonar lib. 3. Not long after Constantine did annull the Acts of this Convent Platin. which they call the seventh General Councel Baronius in Annal ad An. 794. sheweth that many learned men and of great esteem in those daies as Jonas Aurelianen Walfrid Hincmarus and others writ against the worship of Images and directly did contradict that Councel although it was confirmed by the Pope Yea and 5. In the year 792. Charls the Great summoned a Councel at Franckford At Franckford which he did moderate
being prepared thereby may be the more attentive to the rest After this a Chanter singeth Responsorium 13 so named because when one resteth another answereth The same is also called Graduale because it is sung upon the steps of the Pulpit After it Halelujah 14 is sung to lift up the minds of the people unto Heavenly things and raise them unto Divine contemplations Then the Gospel is 15 read in audience of the people by the Deacon with great authority that his doctrine may be heard and his vertue be understood by the Gospel the mystery of whose body is then celebrate Then the offerings 16 are made by the people and the Offertorium 17 is sung by the Clarks which hath the name from the causes as if one would say The Song of the Offerers And the Pallium corporale 18 is laid upon the Altar which signifieth the cloath wherein Christ's body is wrapped it is of pure linnen and not of silk or purple nor of litted cloath as we find to have been ordained by Pope Sylvester Then are laid down the holy vessels 19 which are the Cup and the Platter upon the Altar these two somewhat resemble the Lord's burial because as then Christ's body being anointed with odours was laid in a new Tomb by the obedience of the Saints so now his mystical body being embalmed with holy prayer is given in the holy vessels to be received by Believers in the ministry of the Priests After all this the Mass 20 is sung by the Priest who when he hath spoken of the lifting up the heart 21 unto the Lord he exhorts the people to give thanks 22 unto the Lord and he filling his mouth with praises praieth that the Almighty God the Father to whom the Heavenly powers do serve would of his grace command that the professions of men may be conform to their voices After this prayer followeth a song made of the songs of Angels and Men 23 to wit Holy Holy Holy is the Lord God of Hosts c. Now is the consecration 24 of the Body 25 and Blood of the Lord and earnest prayer unto God 26 and in the mean time the Lord's Prayer is tooned 27. For when they come to communicate 28 and receive 29 the body 30 they give one to another the kiss of peace 31 and they sing The Lamb of God 32 who takes away the sin of the world that 33 we in peace perceiving the Sacrament may be made of the number of thy children and have all our sins forgiven us After the Communion and a song of that name 34 and the blessing 35 of the people by the Priest a Deacon intimateth unto the people that the Mass is ended 36 and dismisseth them 37. 12. Methodius a Bishop of Moravia Juliamentana went with one Cyril The Bible and Worship in vulgar language into Poland in the daies of Lewis the Godly and converted many of the Sclavi unto Christianity He found the Vandal Letters and translated the Scriptures into that language and in their Liturgy they used the vulgar language therefore he was summoned to Rome he went and defended himself by the testimony of Paul Rom. 14. Every tongue shall confess unto the Lord and he did shew the inconvenience of speaking in an unknown language among these new Proselytes So Pope Nicolaus granteth liberty unto the Scalves and Polonians to use their own language When he returned from Rome he dealt with others in Dalmatia and Illyticum to put away the Latine and serve God in their vulgar language The Bishops and Priests were so offended with him that he was constrained to return into Moravia where he died Catol test ver lib. 9. 13. Huldricus or Uulrik usually called Saint Ulrik Bishop of Augusta Against the 〈◊〉 single life of the Clergy Vindelicor did write unto Pope Nicolaus the I against the Decree for single life of Priests After a modest and grave Preface he saith Since there are very many proofs both in the Old and New-Testament let it not I beseech be grievous unto thy Father-hood that a few of many be inserted into this page The Lord in the old Law ordained marriage unto the Priests which he is never read to have forbidden again But in the Gospel he saith ... because of fornication let every man have his own wife The hypocrites say falsely this belongeth especially to Laicks and they themselves although entred into the Holy Orders spare not to abuse other mens wives After other testimonies of the Scriptures he citeth unto this purpose some testimonies out of Regula Clericor and out of Augustine out of Tripartita Historia he citeth the History of Paphnutius in the Councel of Nice then he bringeth the practice of Pope Gregory the I who once condemned marriage of Priests and when he saw so many heads of babes even more then 6000 which were taken out of his pond he condemned his own Decree and said It is better to marry then to give occasion of murther And then Ulrik inferreth If they had read such an accident as I have I beleeve they would not possibly judge so rashly .... Unto so fond filthy suggestion of this command I will not say counsel they have further said It is more honest to have dealing with many women secretly then openly in the sight and knowledge of men to be knit with one Which surely they would not say if they were of him or in him who said Wo to you Pharisees hypocrites who do all things to be seen of men c. The late Romanists have great spight against this Epistle and call it a Lutheran fiction their Iudices expurgatorii have ordained that it shall not be Printed again and they have forged arguments against it from the name of the Authour and the Age wherein he lived c. But the more they study to darken it it is the more cleared as may be seen in the Treatise of Bishop Hall The honour of the married Clergy lib. 3. sect 2 3 4. One proof of it is thâ—t Aeneas Sylvius de morib German speaking of Ausburg saith Udalrik is the Saint of this Title who did reprove the Pope concerning Concubines So he nameth lawfull wives 14. Gunther Bishop of Colen and Thietgaud Bishop of Trevers went Bishops call the Pope a Wolf c. with a Commission from their Nation unto Pope Nicolaus and were hardly dealt with because they freely delivered the grievances of their Nation They escaped with their lives and did write back complaining of the wrongs which he had done them and then they say The eternal Emperour hath furnished his Empress and Spouse with spiritual and everlasting stuff and beautified her not with frail or perishing dowry .... Which benefits thou as a briggaud interceptest and takest from the Church of God and transferrest unto thee thou art a Wolf unto the Sheep and thou killest the living thou drawest the strong from above and by thy wonders thou thrustest down to Hell ... thou bearest
Jews so here election is for the Elect who obtain justification by faith On Cap. 15 at these words Whatsoever is written is written for our instruction ... he saith The Apostle joineth himself unto all Beleevers and will shew that all things which are written in Divine books are not written for them whose deeds and works are there reported for they are in rest long ago but for our salvation and of them which are to come that we may have whence we may take example of faith and good works and whence we may know with what works God is pleased and with what he is provoked to punish .... for what did it avail to Abraham that Moses hath written he was obedient and that he commends him to have pleased God But he saith Whatsoever things are written in the Law Prophets Psalms and other Scriptures are written for our instruction that we which are come unto the faith may thence learn Seeing Remigius writeth that the Scriptures are written for the instruction of all Beleevers would he then have consented unto the Act of Trent which forbids the use of the Scriptures unto Beleevers On 1 Cor. 1. at these words That no flesh should glory before him he saith No flesh that is no man The wise and mighty cannot glory because they are not called by him for their wisdom and riches neither had they divine wisdom or spiritual riches of themselves The Apostles could not glory because whatsoever they had of favour they received it from God without their merits and they cannot glory that they were chosen for their wisdom and riches ..... He that glorieth let him glory in the Lord he glorieth in the Lord and not in himself who confesseth that all the good he hath he hath received it from God without his own merit and therefore seeks not his own glory and praise but his glory from whom he hath received whatsoever he hath On Gal. 6. on these words God forbid that I rejoice but in the Cross of Christ he saith that is I will not rejoice in the riches and dignities of this World but in the Cross of Christ i. e. in his suffering which was done on the Cross will I rejoice from whence is my redemption and salvation Or I will rejoice in the Cross of Christ that is in this will I rejoice if I can follow the suffering of Christ what he hath sustained for me I may sustain the like for his name Hence we may see that Remigius did not rejoice in the painted or moulded Cross but in Christ's sufferings for our redemption On Eph. 2. at these words Built on the foundation he saith The foundation of the Prophets Apostles and of all the faithfull is Christ because they are grounded and established in faith of him as he himself said Upon this Rock that is upon me will I build my Church Here Remigius expoundeth the Rock to signifie Peter On Cap. 5. at these words Not having spot or wrinkle he saith In this world the Church may be said to be glorious one way because it hath Kings and Princes subject and it hath many orders and degrees but it cannot be without spot or wrinkle of sin because it hath many penitents in it and if we say we have no sin we deceive our selves and the truth is not in us and there is not a man upon earth which doth good and sinneth not wherefore it is better that we refer these words unto the general resurrection On Cap. 6. The sword of the Holy Ghost is the Word of God as the Apostle saith that is the doctrine and knowledge of the Divine Scriptures which is given unto us by the Holy Ghost And it is called a sword because as enemies are put to flight by a sword so by the knowledge of Divine Scriptures we may put to flight all the craft and devices of the Divel by following what the Scripture teacheth and eschewing what it forbiddeth and not only may we overcom the Divels by the knowledge of the word and by the help of God but by authority thereof we may convince all Hereticks and destroy all their errours Reader observe in this testimony the manifold use of the Scriptures and especially that they are a rule wherewith all errours may be destroied On Phil. 2. at these words It is God who worketh in you he saith Lest he seem to exclude God from our salvation or as if without the help of God we could be saved â—e subjoins For it is God who worketh in you therefore every good which we have as well the good will as the good operation is not of us but of God ..... both to will that is to have a good will and to do according to good will that is that we may alwaies will what is good On Cap. 3. at these words If I may comprehend in whom I am comprehended he saith All the Elect which are predestinated for eternal life are comprehended in the Passion of Christ because thereby are redeemed not only those who are saved after his resurrection and who are purged in baptism but all the godly which were before his coming ..... Whosoever are perfect in comparison of others let us think so understand that we are not perfect for whosoever are perfect that is who are thought to be perfect let us understand that this is in comparison of Beleevers and who have less understanding because we are not perfect in respect of what we shall have at the day of judgement On 1 Tim. 2. he saith Seeing the Psalmist saith The Lord doth whatsoever he willeth and the Apostle saith Which will have all men to be saved Why are not all men saved To which I say Because it is true what the Psalmist saith For he hath said and it shall be likewise he will save all men which are saved and which by his mercy seek to be saved for the Apostles have put the whole for a part as in the Gospel the Lord saith When I shall be exalted from the earth I will draw all men unto me for he drew not all men nor draweth all men but all that is the Elect out of all sorts and Nations out of all sex and condition from Kings unto Beggars from the perfect unto the babe of one day yet none can be saved but whom God willeth because he sheweth mercy on whom he will for if all men had continued in perdition just had been the judgment of God but that his mercy and power might be shewed because he is powerfull to save all men in those which do perish he shews his just judgment and his mercy in them which are saved for his grace preveneth us that we have will and our will should accord with his will and then he will give us ability and because we join our will to his will we are worthy to be rewarded and nevertheless it is all to be ascribed unto his grace whatsoever good we do He saith then Which will have
a number of Collects 4. The Priest must turn sometimes to the North sometimes to the East and sometimes his face towards the people and sometimes his back towards them neither must his turning be in the same place but sometimes at the North end of the Altar and sometimes at the middle on the West side sometimes he must stand streight up sometimes bow or cringe and sometimes on his knees sometimes wash his hands in time of the Mass he must have his Mass cloaths Poly Virgil. de invent rer lib. 6. cap. 12. saith Pope Stephen did first ordain them in imitation of the Jewish Priests for from the beginning saith he Priests going about Divine Service did put nothing above their cloaths but did study rather to deck themselves with the vertues of the mind and cast off vices But here they do exceed the Levitical Priests since those had but six several pieces as we see in Exod. 28. 4 but now they have nine several pieces and the Bishops must have seven more The Priest must stretch forth his hands and arms sometimes lift up his hands and eys to Heaven then he must join his hands and sometimes cause his thumb touch his fore-finger sometimes rub his fingers and wash his hands he must salute the people seven times to wit five times when he turns unto them and twice when he turns not he must have his wax candles and incense he must be sprinkled with incense by the Deacon and the Acolyte must besprinkle the Choristers beginning at the Rector The Priest must kiss the Altar the Platter and the Book and cast Incense on the Sacrifice Anselm in his Treatise unto Waltram sheweth diversity of crossing the elements at that time some crossing them one way and some another way Thom. Aquin. par 3. qu. 83. art 5 ad 3. sheweth that the Priest must make 29 crosses to wit three when he saith Haec dona haee munera haec sancta three when he saith benedictam ascriptam ratam two when he saith ut nobis corpus sanguis one when the bread is consecrated another when the wine is consecrated at the word benedixit five when he saith hostiam puram hostiam sanctam hostiam immaculatam panem sanctum calicem salutis three when he saith corpus sanguinem sumpserimus three when he saith sanctificas vivificas benedicis three when he saith per ipsum cum ipso in ipso two immediately after the cup and three when he saith pax domini But the Missal hath them now another way to wit he must cross both the bread and wine together three times and again them both three times then them apart once and again them both apart once and again thrice and once and again once and twice signing himself between them so oft with his hand and then he must sign the chalice with the hosty and then sign himself with the Platter and once with the chalice and all these in saying the Canon and Communio and besides a hundred more as when he comes at first unto the Altar he must make a Cross on his face and say In nomine Patris Filii S. S. then he blesseth the incense with the same words then he besprinkleth both the horns of the Altar c. Many other such ceremonies have they which if they be looked upon by one who knows not what signification they put upon them they are like a Stage-play Though they give a signification unto every one of these ceremonies yet so uncertainly that one expoundeth them one way and another expounds them another way and the most that any of them saith is This rite may signifie this thing So uncertain are things of religion when we stray from the bounds of Scripture If we consider the authority of them they are will-worship and devises of men and brought into the Church some by one way and some by another some sooner and some later and for the most part in conformity unto Jews or Heathens as may be seen in Poly. Virgil. de invent rer If we consider the number of them though Augustine speaking of the Sacraments said the signs of Christians are fewer then the signs or rites of the Jews even in number fewest and in signification most clear yet now they are more a great deal then the Jewish as that one particular of the Vesture sheweth and in signification both obscure and uncertain and which is worse whereas God would have the people then to be instructed by those rites which the Apostle under the Gospel calleth beggarly rudiments and now he would have his people informed in a more open and plain way they hold the people in ignorance and under more beggarly rites as that the â—ishop must have seven pieces of Vesture more then the Priest to signifie the seven gifts of the spirit wherein he should excel the Priest the Tractus must be sung with a slow pronunciation to signifie the miseries of this life the Corporale signifieth Christ's body wrapped in a linnen cloath c. What need is there of such shadows or representations Hath a Bishop need to learn from his slippers and his coat what manner of man he should be Is the slow singing at one time more then at another a ready way to teach people the miseries on earth And which is worse then any of these if we consider the main aim and doctrine of the Mass it is derogatory to the sufficiency of Christ's Sacrifice for they teach and contend that every day they sacrifice unto God the Father the very flesh and blood of Christ for the forgiveness of sins of all which offer and for whom they offer either quick or dead But this is a cunning falshood contrary to Scriptures injurious to Christ abhominable to God offensive unto men and monstrous in the Church as hath been proved by many But my main purpose is to shew the changes of the Mass from time to time But they will say Ceremonies are variable and they have retained unchangeably the main part of Gregory's Missal which is the Canon I reply unto the first it is true Ceremonies are variable but first they should not be multiplied as the Roman Church doth 2. The Ceremonies should be changed for the edification of the Church but their changes are contrary for some part that was read so that the people might hear and understand is now read so that the people shall not hear what it is and many ceremonies do require much time ere the people can know what they do signifie whereas they might learn the same things sooner if they were informed plainly and directly and many ceremonies are so dark that even Priests know not what they do signifie Next whereas they say they retain the Canon of the Mass First have they not put away some parts of Gregory's Missal and added far more And doth not such addition and abolishing make up a great change 2. Though we stand not for maintaining the
necessity that he could not be otherwise but that He in his Almighty and unchangeable Majesty as he knows all things ere they be did foreknow that the wicked were to be such of their own will Nor do we beleeve that any is condemned in His prejudice but according to the merit of their own iniquity nor that the wicked do perish because they could not be good but because they would not be good and through their own fault continue in the mass of perdition or original and actual sin Ca. 3. But concerning the Predestination of God it pleaseth and faithfully doth please according to the authority of the Apostle saying Hath not the Potter power over the clay to make of the same mass one vessel unto honour and another unto dis-honour We confidently confess the predestination of the elect unto life and predestination of the wicked unto death and in the election of them who are to be saved the mercy of God precedes the good merit but in the damnation of them who perish their wicked merit precedes the just judgment of God And in that predestination God hath only appointed what he was to do either in his gracious mercy or just judgment as the Scripture saith Which hath done what things were to be But in the wicked he foreknew their wickedness because it is of them and he did not predestinate it because it is not of him but because he knows all things which he did foreknow and because he is just he did predestinate the punishment that follows their merit for with him as Augustine saith is as well a fixed decree as a certain knowledge of every thing and hither belongs that saying of the Wise Man Judgments are prepared for the Scorners Prov. 19. Of this unchangeableness of the foreknowledge and predestination of God by which the future things are already done may that well be understood Eccles 3 I know whatsoever God doth it shall be for ever nothing can be put to it and nothing taken from it and God doth it that men should fear before him But that any are by the power of God predestinated unto evil as if they could not be otherwise We not only do not beleeve it but even if there be any which will beleeve such evil with all detestation as did the Arausicane Synod we say Anathema unto them Ca. 4. Item of the redemption of the blood of Christ because of so great an errour which hath begun in this point so that some as their writings declare define that it was shed even for the wicked which from the beginning unto the coming of Christ being dead in their wickedness are punished with everlasting damnation contrary to that of the Prophet O death I will be thy death and O grave I will be thy destruction it pleaseth us to hold and teach simply and faithfully according to Evangelical and Apostolical truth that this price was given for them of whom our Lord saith So must the Son of Man be lifted up that whosoever beleeves in him shall not perish but .... And the Apostle saith Christ was once offered to take away the sins of many And moreover the four Articles that were defined unadvisedly in the Synod of our brethren at Carisiac for their inutility are also errour contrary unto truth and likewise other things concluded foolishly in the 19 Syllogisms of John Scot and glorious with no secular literature although it be boasted otherwise in which rather the argument of the Divel then any argument of the faith is found we discharge them altogether from the hearing of Beleevers and by the authority of the Holy Ghost we inhibit them that those and such things be altogether shunned and we do judge that introducers of new things should be corrected lest they be smitten more severely Ca. 5. We believe that it should be held firmly that all the multitude of the faithfull is regenerated by the water and the Spirit and thereby truly incorporated into the Church and according to Apostolical doctrine are baptized into the death of Christ and washed in his blood because neither could be true regeneration in them unless there were also true redemption seeing in the Sacraments of the Church nothing is in vain and nothing in mockage but altogether all things are true and relieth upon its truth and sincerity And yet of that multitude of the faithfull and redeemed some are saved by eternal salvation because through the grace of God they continue faithfully in their redemption hearing in their hearts the voice of their Lord Matth. 10. 24 Who continueth unto the end shall be saved and others because they would not continue in the salvation of faith which before they had received and did chuse rather to make the grace of redemption in vain through their wicked doctrine and life then to keep it attain no way to the fullness of salvation and possession of eternal blessedness Seeing in both we have the doctrine of the godly Doctour Whosoever are baptized into Christ are baptized into his death and All which are baptized into Christ have put on Christ and Let us draw near with a true heart in fullness of faith having our hearts sprinkled from an evil conscience and being washed in the body with clean water let us hold fast the profession of our hope without change And again For them which sin willingly after the received knowledge of the truth there remains no other sacrifice for sin and He that despised the Law of Moses ..... Ca. 6. Item of grace by which the Beleevers are saved and without which never any reasonable creature hath lived blessedly and of free-will which is weakned by sin in the first man but by the grace of Jesus Christ is renewed and healed in his Beleevers We beleeve constantly and with full faith the same that the most holy Fathers have left to be kept according to the authority of the Holy Scriptures what the Arausican and African Synods have professed what the blessed High-Priests of the Apostolical See have held in the Catholick faith and presuming to decline no way into another side concerning nature and grace But we reject altogether the foolish questions and almost the fable of old women and Scot's pottage which the purity of faith cannot disgest and which have miserably and lamentably arisen in these most dangerous and grievous times unto a heap of our labours and breach of charity lest Christian minds be corrupted and fall from the simplicity and purity of faith which is in Jesus Christ So far they What they say here of Scot's pottage they understand that Treatise of Iohn Scot and have borrowed the phrase from Jerom's Prologue on Ierem. lib. 1. speaking of Celestius a Disciple of Pelagius a Briton and not a Scot. And from this word Baronius ad An. 855. § 1. writes that this Synod was convened against some vagring Scots of whom Gotteschalk was the prime man and thereby hath brought not only his Binius
assured that this is the mind of Theophylact because for confirmation he adds The Lord said The bread that I will give you is my flesh and on these words in Ioh. 6. he saith Note well that the bread which is eaten by us in the Sacrament is not only some figuration of the Lord's flesh but the same flesh of the Lord for he said not The bread that I will give is a figure of my flesh but it is my flesh for by mysterious words it is transformed by mystical blessing and accession of the Holy Ghost into the Lord's flesh And at the words Vnless ye eat the flesh of the Son of man he addeth When we hear unless ye eat the flesh of the Son of man ye shall not have life we must in taking the Divine mysteries or Sacrament hold undoubted faith and not ask what way for the natural man that is who follows human and natural thoughts is not capable of spiritual things which are above nature and so he understandeth not the spiritual eating of the Lord's flesh of which they who are not partakers are not partakers of eternal life because they have not received Iesus who is eternal life for it is not the flesh of a meer man but of God and is able to Deifie us to wit being united unto the God-head That flesh is also verily food because it indureth not for a little time nor can be corrupted as corruptible food but it is a help unto eternal life In these his words we see that he speaks not absolutely as he did seem to speak on Matthew but as he spoke on Mark The bread is not only some figuration and then he saith It is transformed by mystical blessing and accession of the Holy Ghost And then he saith In taking the Divine mysteries we must hold undoubted faith then they who have not faith undoubted cannot eat that mysterious Sacrament And we must not ask what way to wit as they do now whether the substance of the bread be turned into the substance of Christ's body or whether the substance of the bread is turned to nothing and Christ's body comes into the form of the bread or c. Theophylact is far from asserting any of these waies And when he saith That flesh is verily food because it indureth not for a little time nor can be corrupted he speaks not of the visible bread which experience teacheth to be corruptible but he speaks of the Lord's flesh which we receive by faith In a word then Theophylact speaks nothing of transubstantiation but rather against it and the Papists delude themselves and abuse his words A fourth thing they object out of Theophylact that he asserts the Primacy of Peter when he saith on Joh. 21 He who durst not ask concerning the Traitour but did commit the question unto another now the government of all is concredited unto him And on the margine Porsena addeth Praefectura omnium Petro tributa and it follows as if Christ were saying unto Peter Now I bring thee forth that thou mayest govern the world and follow me and on the margine Praeest Petrus orbi But to expound these words as if Peter were the only governour of the World and the government of the World were wholly concredited unto Peter alone is far contrary unto the words and mind of Theophylact as we have heard from him on Gal. 2. where he asserteth that Paul was equal unto him and on Matth. 16 where he asserteth that all the Apostles were of equal authority Peter therefore was a governour of the world but not the only governour for all the Apostles were as much governours as he in respect of power since the power was given unto them all with one and the same words as Theophylact asserts and whatsoever power they had yet they had no civil power because as we have heard from Theophylact on Rom. 13. all souls even Apostles must be subject unto the Civil Magistrate Neither do the words of Porsena insinuate so much as they would have for Praefectura and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a subordinate power and a little jurisdiction yea and for the most part a conjunct power as Praefectus urbis which at Rome were two conjunct and subordinate unto the power of the former So this is all the power which they can bring unto Peter from the words of Theophylact and we may see how in many particulars he differeth from the Tenets of the Romish Church and favoureth them not in the main things wherein they pretend to have his consent 4. Radulph a Benedictine of Flaviak in this Century writ 20 books on Leviticus and 14 books on the Epistles of Paul as witnesseth Gesner In the Preface on Levit. he saith Although it should move us not a little to beleeve that the world was contrary unto the faith and now is subject unto the faith and that the faith was declared by so many miracles and testified by the blood of so many Martyrs yet the singular ground of faith is in the Scriptures when it is clearly seen to be fulfilled in our daies which we know was prefigured and foretold so many years by the Sacraments of the Fathers and Oracles of the Prophets Here by the way note that not only Radulph but many others of the more ancient Fathers do use the word Sacrament for the rites of religion yea and for mysteries and very largely or homonymously Lib. 1. cap. 1. Our Lord Jesus Christ is our Altar because we lay our oblation on him for if we do any good thing we hope that by him it shall be accepted of the Father and therefore the Apostle Peter saith Offering spiritual sacrifices acceptable unto God through Jesus Christ ..... The authority of the Holy Scripture doth furnish unto us matter of holy thoughts Ibid. Scarcely can any good work be perfected without admission of some sin it is therefore to be feared lest when the reward of perfect devotion is expected the punishment of our guiltiness be required of us Lib. 2. cap. 2. That Angel is none other but our greatest High-Priest of whom we speak to wit he was sent by the Father unto men and sent again from men unto the Father to plead the causes of men before the Father he being the Mediatour of God and men Ibid. cap. 4 Whatsoever man can do for himself were no way sufficient to obtain forgiveness unless the immaculate sacrifice of that Just one did commend the repentance of sinners Lib. 5. cap. 3 When ye do any good thing ascribe not the very affection of godliness unto you as if ye could do it of your self for it is God which worketh in us at his good pleasure both to will and to perfect ..... he who ascribeth grace unto himself must necessarily lose grace for which he was not thankfull Lib. 6. cap. 3. He dieth who discovereth his head because while he expects salvation another way then by the grace of Christ he doth
that time was great contention in England between the Monks and Contention between Priests and Monks the Clergy whereas before all Cloisterers and Priests were called Clergy or Clarks but then they which did profess a single and more strict life were called Monks and Regulars and others were called Seculars This was so hot that where a Monkish Bishop had place Secular Priests were thrust out and likewise the Secular Bishops did with the Regulars During this difference Dunstan Arch-Bishop of Canterbury obtained from the Pope a Palle and a Bull to cast all the Priests who had wives out of some Monasteries which by consent of some other Bishops they had lately taken from the Monks Many did dispute and Preach against him Antonin hist tit 19. par 3. cap. 6. remembreth a Scot which did especially resist Dunstan and Alfred Prince of Mercia took part with the Priests Pol. Virgilius in histor Angl. writes that in a Synod it was debated and concluded that Priests should be restored and immediately a voice was heard from the wall whereon was the Image of Christ saying They think amiss who favour the Priests That was received as a Divine Oracle and the Priests were secluded from their Benefices and Monasteries They say None heard the words but the King and the Bishop and the Priests and their adherents became dumb and spoke no more But Sir Hen. Spelman in Concil pag. 491. shews that no mention is of this miracle in Florent Wigorn. who about that time writ the life of King Edgar and saith The Synod was dissolved because of a variance in the election of a new King and Hoveden writing next after Florent hath nothing of it All do agree that in this Synod the one part did maintain their liberty by testimonies of Scripture ancient Canons practise of the Church in all ages On the other side Dunstan advanceth the late Canons and the Papal Bull and when he saw that his Gorgon had no force and the Synod would determine of the Priests Ranulph hist lib. 2. cap. 11. saith that he raised the Divel to speak out of the Image these former words The adverse party protests to the contrary and would not consent because they knew that God would not work miracles for confirming errours contrary to his own word Catal. test ver lib. 11. Because at that time all did not agree the King sent into Scotland craving some learned men to be sent unto a Synod that was called for that cause Io. Bale Cent. 14. saith Fathard or as some call him Etheldrad possibly they were two singular for learning eloquence and authority went and in Synodo Calnensi did confirm the marriage of Priests by Scriptures and strong arguments to be lawfull that the Monks being blinded with the light shining so brightly had nothing to say against him Dunstan said he was old and could not attend such disputes and although ye seem to prevail it will not be for long space nor shall ye have your will and so by his art he caused the beams or joists of the house to fall some were killed many were wounded only Dunstan was safe with his chair that was fixed on a Pillar So the controversie was ended with Divelish cruelty Catal. test ver 6. In the end of this Century Elfrick Abbot of Malmsbury became Arch-Bishop of Canterbury by him a Sermon was appointed to be read publickly on Easter-day before they received the Communion It was Printed at London An. 1623 and afterwards at Aberdeen together with Bertram's treatise In it is written thus Men have often searched and yet do search So this was questioned before Berengarius how bread that is gathered of corn can The change of the elements in the Lord's Supper be turned into Christ's body and wine that is pressed out of many grapes is turned through one blessing into the Lord's blood The answer is made thus Some things be spoken by signification and some by things certain a true and certain thing it is that Christ was born of a Maid he is said to be bread by signification and a Lamb and a Lion he is called bread because he is our life he is said to be a Lamb for his innocency but yet Christ is not so by true nature neither bread nor a Lamb. Why then is the holy Housel or Sacrament called Christ's body or his blood if it be not truly what it is called without they be seen bread and wine both in figure and tast and they be truly after their hallowing Christ's body and blood through ghostly mystery .... Much is between the body of Christ wherein he suffered and the body which is hallowed to Housel truly the body wherein Christ suffered was born of the flesh of Mary with blood and bone with skin and sinews in human lims with a reasonable soul living but this ghostly body which we call the Housel is gathered of many corns without blood or bone without lim without soul and therefore nothing is to be understood there bodily but all ghostly Mark this distinction between the two bodies or the sign and the thing signified Whatsoever in that Housel gives substance of life that is of the ghostly might therefore is that Housel called a mystery because one thing is seen in it and another thing is understood that which is seen there hath bodily shape and that which we do understand hath ghostly might Certainly Christ's body which suffered death and rose again from the dead is eternal and impassible that Housel is temporal not eternal it is corruptible and dealed into several parts chewed between the teeth and sent down into the belly howsoever after ghostly might it is all in every part many receive that holy body and yet it is so all in every part after a ghostly mystery though some chew less yet there is no more might in the greater part then in the lesser because it is whole in all after the invisible might This mystery is a pledge and a figure Christ's body is the truth it self we keep this pledge mystically untill we come to the truth it self and then is this pledge ended Truly it is as we have said Christ's body and blood not bodily but ghostly and ye ought not to search how it is done but to hold in your beleef that it is so done So there It is true in that homily are some suspicious words as it speaks that the Mass is profitable unto the quick and dead and a report of two miracles but are judged to be an addition because they stand in that place unfitly and thâ— matter without them both before and after doth agree most orderly and these purposes are different from the scope of the Authour The same Author hath two other Treatises one directed to Wulfsin Bishop of Shirburn and another to Wulfstan Bishop of York in both which he hath the same doctrine of the Sacrament saying That lively bread is not bodily so nor the self-same body wherein
was this the Custom of Scotland onely to Govern the Church by common consent of Culdees or Presbyters which in Scripture are called Bishops see § 11. but in the primitive times it was the Custom every where For first They had an Ecclesiastial assembly which Origenes contra Celsum li. 3. calleth a Church Senate for when he compareth the Christian Churches at Corinth Athens and Alexandria with the multitude of other People there he addeth also If you compare the Church Senate unto the Senates of those Cities you shall finde some Senators of the Church worthy to govern any place any Commonwealth established by God but these Senators who now every where do govern have nothing excellent in their maners beyond the common multitude and in like maner if the Church-Magistrates be compared with the Political Magistrates c. And after eight pages he saith Christians do so much as they can first examine the minde of them which desire to be their hearers ere they receive them into their number they try them first privately and when they appear to have made such progress that they are desirous to live honestly then they bring them in by distinct degrees and some are appointed to watch over their lives and maners that if any of them do things unlawful they debar them from the Society and others they embrace heartily if they by dayly progress become better and how severe is our discipline against them which are faulty especially who are defiled with uncleanness our Church casteth them out of our Common-wealth and again when they repent we receive them no other way then as if they were raised from death but after a longer trial then when they were at first received to learn the Religion but upon this condition that because they have fallen they shall thereafter be uncapable of all Dignities and Church-Magistracy So far Origen Hence we see the primitive Churches had their Judicatories and their Rulers and how they did censure the scandalous persons Secondly Who were these Rulers Ambrose teacheth on 1 Tim. 5. saying Among all Nations old age is honorable whence the Synagogue and then the Church had their Elders without whose Counsel nothing was done in the Church which form by what negligence it hath failed I know not unless by the laziness or rather the pride of Teachers while they onely will seem to be something Therefore the Rulers of the Church were not onely Teachers but with them were Elders which were not Teachers and these were out of use in Italy before the days of Ambrose about the year 400. But see whether they were in the days of Cyprian who lived about the year 250. In lib. 3. epist 10. he directeth it unto the Presbyters and Deacons in the beginning he lamenteth that many of the Presbyters were dispersed in time of the persecution and near the end he saith I am sorry when I hear that some walk disorderly and wickedly and jarring with discord even the members of Christ which have openly confessed Christ to be defiled with unlawful lust nor can be governed by the Deacons and Presbyters or Elders that by the bad maners of some few the honest credit of many and good confessors is stained they should fear lest being condemned by their own testimony and judgement they be deprived of the Society of the godly for he is a true and famous confessor of whom the Church afterwards hath not cause to be ashamed but to rejoyce As for that particular which our Com-Presbyters Donate Novate and Curdius have written unto me I being alone can write nothing seeing from the begining of my Episcopacy I have resolved to do nothing by my private judgment for sentence without your counsel and without consent of the people but when by the grace of God I shall come unto you then as common honor requires we shall together treat of these things which are done or are to be done Hence it is clear that though Cyprian was a renowned Bishop yet he never did any thing in point of government by himself or without counsel of Elders and Deacons and without consent of the Church no not to give advice in that that they did require of him and these Elders and Deacons did rule and censure when he was absent and he was sory that the people did not obey their Sentence Whatsoever exception may be taken against the word Presbyter certainly Deacons had place in giving Counsel and the Bishop had not the sole power of Censure This is put out of doubt in the life of Augustine when c. 4. Possidonius Arch-Bishop at the same time shews that he was chosen one of the Presbyters for ruling the Church of Hippon and then c. 5. the Bishop Valerius having experience of Augustin's gifts gave him power to preach and saith Possedo this was contrary to the use and custom of the Affrican Churches and therefore other Bishops did revile him that he had given an Elder leave to preach but the good man was content that the people were instructed seeing he could not deliver his mind so freely as Augustine could because he was a Greek and he knew that the Eastern Churches had that custom at that time Behold a Church with one Bishop no Elders and the Bishop was the only Preacher and Augustine was the first Preaching Elder in the Affrican Churches 3. That the Bishops had not the whole power it is clear as the light if we will believe the writings of the Ancients as is easie to be shewed by many testimonies I will name but a few Basilius surnamed the Great about the year 380 in Moral summ 71. c. 1. expounds the texts 1. Tim. 3. and Tit. 1. Conjuctly of Bishops and Presbyters as having the same office Sedulius when Hen. Oraeus in Nomenclator calleth Presbyter Scotus about the year 440 on Tit. 1. saith Before that factions by instinct of the Devil were in Religion and it was said among the people I am Paul's and I am Apollo's the Churches were governed by the common counsel of the Presbyters then he brings testimonies of Scripture proving as he concludes that among the Ancients was no difference twixt Bishops and Presbyters To the same purpose writes Ierom. on Tit. 1. At greater length and concludes thus let Presbyters know that by custom of the Church they are subject unto him who is their Prelate and let Bishops know that by custom rather then by the Lords appointment they are greater then Presbyters that the Church should be governed in community in Epist ad Evan. 1. he saith Whereas one was chosen to preside among others it was done in remedie of Schism lest each one drawing the Church unto himself it were rent asunder for in Alexandria from Mark the Evangelist unto Heraclas Dionisius Bishops these were in the daies of Ierome the Presbyters do alwaies chuse one of themselves call him Bishop when he is set in a higher degree for except ordination what doth a
of Monuments amongst other things he saith of the Roman Church This is proper unto the Romans to infer calumnies to defer persons to bring menaces and carry away riches Such are they whose business thou mayest hear to be commended in ease whose prey is in peace whose fighting is in fleeing and victory in cups they regard no man nor order nor time they are in judgement Scythians in chamber vipers at feasts Peasants in understanding stones in discerning pratling daws to anger fire to forgive iron in friendship pards in deceit foxes in pride bulls to devour minotaurs c. He wrote to Honorius II. refuting the appellations to Rome because it was a novelty contrary unto the Scriptures and very hurtful unto the Church He sheweth the condition of Rome briefly in two verses Vrbs felix si vel dominis urbs illa careret Vel dominis esset turpe carere fide He was apprehended and imprisoned at Rome Mornay in Myster 7. Honorius Augustodunensis was famous for his learning and godliness about the year 1110. Gesner testifieth of many of his books as yet extant he wrote one De Papa Imperatore against the Pope In Dialog de praedesti libe arbit he writeth of the Roman Church in this maner Turn thee to the Citizens of Babylon and behold what they are and how they walk behold come to the top of the mountain that thou mayest see all the houses of the damned City Look to the Princes and Judges of it that is the Cardinals and Bishops amongst them is the seat of the Beast at all times they are prone to ill and ever insationably intangled with the things of iniquity they not onely practice wickedly but teach others to do the like they sell holy things and buy wickedness by all means they endeavor that they go not alone to hell Turn thee to the Clergy and among them thou shalt see the pavilion of the Beast they neglect divine service but they are busie in the service of gain they defile the Priesthood with filthiness and deceive the people with hypocrisie by their wicked deeds they deny God they cast aside the Scriptures and how can they who are blinde lead blinde people unto salvation Behold the Convents of the Monks and among them thou shalt see the tabernacle of the Beast by seigned profession they scorn God and provoke his wrath with their habit they deceive the world Look to the habitations of the Nuns and amongst them thou shalt see a bed strawed for the Beast from their tender years they learn luxury they are more shameless then any bordeller and she will have the palm of victory who exceedeth others in wickedness c. In the same dialogue he saith Because some are predestinated the grace of God preveeneth them that they have a will and it followeth them that they may do but seeing predestination is unchangeable the wicked being justly forsaken neither will nor can do good they hear admonitions with deaf ears because none cometh unto the Father unless the son by grace that is by the holy Ghost drawing them and in his mercy he loveth whom he willeth and in his justice he reprobateth whom he willeth neither can they say Why doest thou so The kingdom of heaven is not according to merits but of grace for what deserveth man but ill In the same dialogue he had said Degrees of glory shall be according to the diversity of merits but then he addeth We receive grace for grace we receive grace when God preveeneth us that we have will and followeth us that we may do according to this grace he giveth another grace when he rewardeth with glory In Ps 6. Save me according to thy mercy and not according to my merits In Ser. de Natal Dom. All men before and under the Law and under Grace are saved by the nativity of Christ 8. Rupert Tuitiensis was Abbot of that Monastery near to Colein about the year 1112. Gesner hath a large Catalogue of his works In his Commentary upon John lib. 1. cap. 1. he saith By onely grace are we brought into the Kingdom of Heaven which we can conquess not by merits of our own works Ibid. lib. 2. cap. 2. Christ buildeth his Church on a sure rock to wit on himself Cephas had his name changed and was called Peter from this rock whereby is signified that upon all which are built on that foundation which is Christ shall be named a new name as the Prophet saith which the mouth of the Lord hath named Ibid. lib. 12. cap. 15. The Church of the elect sojourning in this world abideth not always in one estate but sometimes shineth with the graces of the Spirit sometimes it is obscure and shineth less being under oppression until the mutability of this world be finished And cap. 16. It is the rule of the Catholique Church to direct her prayers unto God the Father through Jesus Christ our Lord because there is no other door nor way but by him his name onely is the necessary chariot of all prayer And De Vict. Verbi lib. 12. cap. 11. What and how many are the chief Sacraments of our salvation the holy Baptism and the Eucharist of the body and blood of our Lord these both are the gifts of our Lord the one for remission of sins and the other for distribution of many graces In Prolog in Apocalyp he saith Blessed are the meek saith the Lord for they shall inherit the earth both of them who shall enjoy and who shall not enjoy we have a remarkable example in the spies for among those Joshua and Caleb were meek that is they acknowledged the truth and were not repugnant unto it What is the holy Scripture but the very Land of promise and what it was to them to go bodily out of the Land of Egypt and to enter into the Land of promise is unto us to go out of the land of darkness or ignorance and to enter into the knowledge of God by the truth of the Scriptures When we read or hear the Scriptures we see not God face to face but the vision of God which certainly will be perfected is begun here by the Scriptures Ibid. lib. 2. cap. 2. Neither do they promote the sons of the Church for their vertues but the daughters that is the effeminate and vicious persons for their gifts unto the offices of the Church Do not they who are so promoted hold the doctrine of the Nicolaitans for Clemens reporteth that Nicolaus was rebuked for his jealousie towards his wife and that he answered Let any man have her who listeth And from this answer the unbelievers inferred that the Apostles permitted unto all men the common use of women Is not this like unto that doctrine that they will not have lawful marriage because it is forbidden by the laws of the Church and nevertheless they live incontinently yea they do worse imitating the married when they please and though they have not a lawful bed
new Waldenses and sometimes he calleth them German Waldenses To come unto the judgement of the Reformed Bishop Ridley sometime Bishop of London who suffered martyrdom Ann. 1555. giveth them this testimony Those Waldenses were men of far more learning godliness soberness and understanding of God's Word then I would have thought them to have been in that time before I did read their books if such things had been published in our English tongue heretofore I suppose surely great good might have come to Christ's Church thereby The Letters of Martyrs printed Ann. 1564. pag. 78. Hier. Zanchius doubteth not to say When Religion decayed in the East God established it in the valley of Angronia and Merindol Tom. 4. co 720. and having seen their confession he saith of it in an Epistle unto Crato I read attentively and diligently with much delight the confession of the Brethren Waldenses which thou sentest unto me for I saw not onely all the doctrine agreeable unto the holy Scriptures but I think also I see the sincere and truly Christian godliness of their hearts for they seem to have had this onely scope in their confession not to destroy all whatsoever is in the Church of Rome as the Arrians do but to edifie their Churches according to the true and Apostolical and so the saving rule of godliness casting away what should be cast away and retaining what is to be retained which is the right and lawful form of reformation Oh that we were all prone unto the same study after the example of these good Brethren George Abbot contra D. Hill in answer to the first reason sect 29. saith For this cause Bellarmin in praefa generali Controvers joyneth these together as Hereticks the Berengarians Petrobrusians Waldenses Albigenses Wiclenists Hussites Lutherans c. And Lewes Richcom another of that Society in his defence of the Mass against the Lord Plessis saith That the Ministers for confirming their figurative sense in This is my body have none for their Doctors their Ancients and their Fathers but Berengarius Zuinglius Calvin Carolstad Wicleff the Albigenses and the Waldenses The Waldenses then saith Abbot and Albigenses are ours by confession of our adversaries and of these were no small company for as du Haillan Hist lib. 12. in the life of Philip III. King of France speaketh being driven from Lions they withdrew themselves into Lombardie where they so multiplied that their doctrine was spread through Italy and came as far as Sicily As the same Author writeth Philippus Augustus came to his Kingdom An. 1180. which is now more then 400. years since and in his time it was that the Albigenses did so increase in France that the Pope and Princes were afraid of their number he who readeth the story of them shall see that they are reported to have held many gross wicked and absurd opinions mingled with their true doctrine but du Haillan the best and most judicious Chronicler of France and no partial witness on our behalf since his profession touching Religion was such that he was employed to write that story by Henry III. had not so little wit but that he perceived these imputations to be laid on them in odium and of purpose to procure their defamation see how wisely he speaketh truth and yet so toucheth it that his fellows might not justly be offended at his words Although saith he those Albigenses had evil opinions yet so it is that those did not stir up the hate of the Pope and of great Princes against them so much as their liberty of speech did wherewith they used to blame the vices and dissoluteness of these Princes and of the Clergy yea to tax the vices and actions of the Popes this was the principal point which brought them into universal hatred and which charged them with more evil opinions then they had So far Abbot from Haillan It cannot therefore be ignorance so much as perverseness of the Papists when they glory of the antiquity of their Religion without opposition and upbraid us with late original they cannot deny that our Religion is older then Luther and according to the testimony of the before-named Reynerius the doctrine of the Waldenses was even from the days of the Apostles And for clearing that which du Haillan saith concerning their taxing the vices of the Clergy I shall shew out of their Apology which the Waldenses of Bohem wrote unto their King Ladislaus about the year 1509. the occasion of their first separation from the Roman Church there they say We wish your Majesty knew for what cause we did long agone forsake that The occasion of their separation Roman crew truly the execrable wickedness of the Prelates by the instigation of the Divel whose work it is to sow discord and contentions among brethren compelled us to leave them for they through blinde malice and insolent pride of the power of darkness were deboaching one against another and dispised the laws of peace Ecclesiastical love and they being void of all humanity did rattle one against another publikely not only with scurvy words but reproachful contumelious writings and were shamelesly stirred up one against another like Atheists they forsook the power of Ecclesiastical keys wholesome truth religious worship gracious piety sound faith the gifts of the â—â—versaries so that albeit many have written against them yet their testimonies are contrary As for the first He sheweth from M. Freher in Bohem. rer Hist printed at Hanoue pag. 231. The Leonists are chaste and pag. 232. they eschew whatsoever things are filthy 2. In the same place Freher saith In their language they are sparing they eschew lyes swearing and all things that are filthy so that they did forbid all swearing in common talk or for light causes which was frequent in these days saith he there And Reynerius in Summa de Cathar Leonist printed at Paris An. 1548. saith They dispence with oaths for eschewing death Hence it appeareth they granted that in some cases an oath is lawful but in that he addeth for eschewing death it is but a misinterpretation as is clear by what we have heard from Aen. Silvius and Naucler that they held No deadly sin should be tolerated even for eschewing c. 3. The above-named History pag. 222. saith When an Heresiarch a Glover in Cheron was lead unto death he said Ye do well to condemn us now for if our estate were not born down we would do unto the Clerks and Monks as they do unto us 4. In pag. 232. it is said They believe all the Articles of the Creed but they say Ave Maria and the Creed are not prayers As for the fifth and ninth in the same page it is said They pray seven times a day an elder beginneth the prayer and maketh it long or short as he thinketh expedient and the rest follow him Whence it is clear that they used other prayers or were not tied to prescribed or stinted forms The sixth and
things of the world that the Prince of this world may not finde any thing that is his in thee c. He did oft call the Clergy Syria Edom the calves of Bethel Idols of Egypt Priests of Baal c. In his other Epistles he saith If thou hadst once tasted the sweetness of wisdom i. e. of the holy Scripture thou wouldest loath all other things in comparison for this giveth abundantly the incomparable treasures of pleasure and the grace of all gifts And again It is necessary to read the Scriptures for that is the table of the tabernacle that is the food by which we breath and live Certainly Christ did use the onely testimony of the word against all the tentations of Satan in the wilderness if therefore an host should come against you guard your self with the buckler of a good conscience and with the sword of the Spirit Again The exhortation of man without the grace of God is but as sounding brass and a tinkling cymbal he onely can give a mouth and wisdom which saith Without me you can do nothing Lord take thou away my stony heart and give a new humble contrite and a heart of flesh In the last of his Epistles he reckoneth the Books of Wisdom Ecclesiasticus Esdras III. and IV. Judeth Tobias Maccabees among the Apocrypha Catol test ver lib. 14. 10. Richard de St. Victor a Scot was held for a learned and good man about the year 1140. He wrote much On Cant. c. 2. The reading and meditation of the Scriptures do strengthen the minde and weaken the enemy so long as they keep this in minde and do it they are hereby most expert to encounter with the enemy De statu hom inter cap. 12. How justly is frâ—ewill said to be dead seeing by it self it is never moved unto any good for what good can it do of it self seeing it cannot say Jesus is the Lord but by the holy Ghost and indeed it is often moved unto good but never accept by the holy Ghost De sacrif Abrah Mariae If the grace and protection of God be withheld man is thrown down at every suggestion of the enemy and into whatsoever evil and being once thrown down he can never rise by his own power A man can bring forth no bud of good work of himself without working grace and when he hath begun to work he can no way continue without its cooperation Par. 2. in explanat aliquot locor Apost The Law teacheth onely what we should do and addeth not how we may obey and therefore it can justifie none the Gospel teacheth what should be done how it may be done and how that which is not done may be supplied In Apocaly lib. 3. Onely that prayer is acceptable in heaven which the Son offereth unto the Father Catol test ver lib 15. He was the first which taught that the Virgin Mary was born without original sin Io. Maior in gest Scot. lib. 3. cap. 12. 11. Malcolm IV. King of Scots did command Roger Arch-Bishop of The Pope's Legate is forbidden to come into Scotland York and Roman Legate to depart out of the Realm and said It was not reason that the Land should be oppressed by ungodly men bearing glorious names He. Boet. Hist lib. 13. Again in the year 1188. Pope Clement sent another and he had not better success for all did refuse him except John Bishop of St. Andrews and therefore he was banished and he had refuge unto the Pope who by and by sent unto Henry King of England and gave unto him the right of the Crown of Scotland Io. Bale Cent. 3. § 26. in Appen 12. It is recorded that one Fulco came and said unto the English King King Richard's three daughters Richard with great boldness O King thou hast three very bad daughters take good heed unto them and provide unto them good husbands lest by inconvenient bestowing of them thou run not into damage onely but utter perdition unto thy self The King said Thou art mad foolish hypocrite I have no daughter Fulco replieth I do not lye O mighty King for you have three daughters continually in your Court and wholly possess your person and such whores are they that the like hath not been heard I mean mischievous pride greedy covetousness and filthy letchery therefore I say again beware of them and out of hand provide marriages for them The King then took his words in good part by and by calling his Nobles declared unto them them the words of Fulco whose counsel said he I intend to follow not doubting of your consents my Lords thereunto wherefore here before you all I give my eldest daughter swelling pride to wife unto the proud Templars my greedy daughter avarice unto the Cistertian Monks and filthy luxury unto the riotous Prelates of the Church so severally agreeing with all their natures that the like match is not to be found unto them This was about the year 1198. saith I. Fox in Act. 13. Here it shall not be amiss to remember the example of Simon Thurvey Simon Thurvey an English man of Cornwal for a warning to temerarious Students He was a subtil Logician and expert in all Liberal Sciences he left his own Countrey and was a Doctor in Paris many years and trusting to his Philosophy he vaunted that he knew all Christ's Law and by force of disputation he could disprove it all on a suddain he became forgetful of all learning and could not say the Lord's Prayer nor knew the a b c. Mat. Paris reporteth that when he was writing his History Nicola epi. Danelm told him this and had seen this Simon learning to read from his own bastard son as if he had been a childe of six years onely 14. King William went into England to congratulate the safe arrival of Richard from Judea in the year 1199. at that time Harald Earl of Orknay and Caitnes took the Bishop of the Countrey prisoner because he had stopped some suit he had demanded of the King and bereft him of his eyes and tongue William at his returning would revenge this inhumanity and Harald would defend himself by force but his forces were scattered and he was apprehended it was done unto him by the hangman as he had unto the Bishop and then strangled all his male-children were gelded and many of his friends as accessories were fined in money Buchan lib. 7. When this was reported unto Pope Innocentius III. he sent his Legate John Cardinal de monte Celio with a sword richly set with precious stones a purple hat in form of a diadem and a Bull of large priviledges exempting the Church of Scotland from all censures except onely of the Pope or Legate sent by the Conclave the Bull was dated in the year 1209. H. Boeth Hist lib. 13. cap. 8. THE FOURTH AGE Of the CHURCH OR The History of the Church lurking and of Anti-Christ reigning containing the space of 300. years from the year
Purgatory was not known and then it was believed by some by degrees partly by revelations and partly by Scriptures and so at last it was believed generally by the whole Church we may easily understand some cause of pardons Seeing then Purgatory was so lately known who can now admire that there was no use of pardons in the primitive Church c. 4. A fourth device of the Friers 4. Meritum ex congruo condigno was the distinction of merit ex congruo condigno some holding the one part onely and some both parts but it was never universally approved among them seeing always some did abhor to say A man by his merits is worthy of the Kingdom of heaven Of which number were Guiliel Parisien Jo. Scotus Gregorius de Arimino Biel c. This particular leadeth to another consideration Their contrary doctrines of these Friers that as they do differ in degrees the latter sort for the most part being worse or more erroneous then their fathers and ready to produce a worse generation so they did and still do differ in contrary opinions for they preach not Christ of good will saith Agrip. de vanit scien cap. 97. but for contention so that there is more hope of agreement among Philosophers then among these School-men seeing they have darkened and killed all maner of Divinity with opinions of men and new errors c. and the posterity sweareth into the words or tenets of their Master and they are led captive by his opinion so that they will not yield unto contrary reasons nor Scripture This is clear by the families or Sects of Thomists and Scotists striving the one against the other not in Philosophical or indifferent points but in matters of greatest moment As for example 1. Thomas saith A man is accepted of God not for his vertue but by the grace of God which is the fountain of these vertues In 2. Sent. Dist 26. q. 1. ar 4. But Capreolus on that place bringeth Scotus Durand and Aureolus holding the contrary 2. Thomas saith A man deserveth glory ex condigno 1 2. qu. 114. ar 3. yet to make this smooth he hath devised that distinction that a work deserveth either as it proceedeth from free-will or as it proceedeth from God's grace and so on that part of Rom. 6. Jâ—ct 4. he saith If good works be considered in their own nature or as they proceed from mans free-will they deserve not eternal life ex condigno but onely as they proceed from the grace of the holy Ghost But Durand in 2. Sent. Dist 27. qu. 2. refuteth both the tenet and that frivolous distinction 3. Thomas proveth that a man cannot understand supernatural things without the light of grace In 2. Sent. Dist 28. qu. 1. ar 5. But Durand on that place striveth for the contrary 4. Thomas saith No man in this life without habitual grace can eschew all and every sin 1 2. qu. 109. But Scotus holdeth the contrary In 2. Sent. Dist 28. 5. Thomas saith None without the help of God can sufficiently prepare himself unto habitual grace loc cit ar 6. and there he declareth what it is to prepare himself to wit to turn unto God as he which hath his eyes turned from the Sun prepareth himself to receive the light of the Sun when he turneth himself unto the Sun Against this doth Durand dispute in 2. Sent. Dist 28. qu. 5. 6. Thomas saith Grace differeth really from vertue as the soul from the faculties in 2. Sent. Dist 26. qu. 1. ar 4. Scotus holdeth the contrary on that place 7. Thomas holdeth that want of original justice in babes is a sin ibid. Dist 30. qu. 1. ar 2. Durand on that place holdeth the contrary 3. Thomas saith Original sin cannot be properly called a quality or absolute form inclining to ill actions 1 2. qu. 82. ar 1. Gregor de Armi. on 2. Sent. Dist 30. qu. 1. ar 2. teacheth that according to Augustin original sin is a positive quality or carnal concupiscense by which man is inclined to sin actually 9. Thomas holdeth that every action of man if it be evil is properly a sin 1 2. qu. 21. ar 1. Gregory in loc cit holdeth the contrary 10. Thomas proveth that every act of man as it is an act is from God De malo qu. 3. ar 2. Capreolus on 2. Sent. Dist 37. qu. 1. ar 1. bringeth Durand Gregory and Aureolus disputing in the contrary 11. Thomas teacheth that to the goodness of an action is required the goodness of the matter and of the form and intention Capreolus on 2. Sent. Dist 38. bringeth sundry School-men holding that the goodness of intention is not necessary 12. Dominicans generally hold that the Sacraments do work grace after the maner of a knife cutting and framing a thing and not a vessel containing grace But the Franciscans deny all effective power in the Sacraments but bring the vertue of them from the onely power of God's promise so oft as the Sacrament is administred They do agree in the opere operato and differ in the maner Concil Trident. lib. 2. 13. Dominicans held that the Sacraments of the old Testament did not confer but onely fore-signifie grace which was to be given after the sufferings of Christ The Franciscans held the contrary ibid. 14. Thomas par 3. qu. 75. ar 4. saith It is necessary to believe that the body of Christ is in the Eucharist by the change of the substance of the bread into it But Bellarmin De Euchar. lib. 3. cap. 23. saith Scotus held that transubstantiation was not thought a doctrine of â—aith before the Lateran Councel and that there is not express Text of Scripture which without declaration of the Scripture can convince one to admit transubstantiation Certainly the opinion of Thomas was according to the sense of the article which Innocentius the III. did decree and howbeit the Romanists hold still the word transubstantiation yet they are all for the most part fallen upon another conceit that the substance of the bread evanisheth or is annihilated and the body of Christ cometh in stead of it And hence ariseth many questions among them as whether the body of Christ be eaten with the teeth and go into the belly whether the wicked do eat the body of Christ They who will read any School-man on Lombard Lib. 4. Dist 10 11. will finde many such questions concerning the Sacrament In a word all the huge volumes of Thomists and Scotists upon the Sentences are so many monuments of controversies betwixt antagonists in the Romish Church as lately Dr. T. Mortan hath proved the Protestant faith by testimonies of these School-men or as he speaketh even the enemies being judges Therefore all the boasting of Papists concerning the unity of their Church is indeed but to delude them which are not acquainted with their books Thus the Church was pitifully divided with these Sects and when the disciples of these School-men went abroad to preach one
Law of God unto the Gospel and to Councels that have been approved by the inspiration of the holy Ghost and unto good human Laws whatsoever is found to have been attempted by men in government of the world contrary unto these let it be amended and reformed and therefore away with all abuses customs dispensations priviledges and exemptions that are contrary unto them 2. Let the Popes conform themselves their works and words unto divine and human Laws and give unto their inferiors an example of things that should be done or if they will shift from those Laws and domineer rather then provide for their Subjects their honor is puft up with pride and what was ordained for concord is turned to dammage 3. It cannot be denied but the Roman Church in many things hath strayed from the primitive institution and from the minde of the holy Fathers Councels and Decrees even so far that the first institution is forgotten but they should prefer the truth of the holy Scriptures unto all custom how ancient soever it may seem to be 4. The Pope should not suffer causes to be lightly brought from other Provinces unto his Court now all order is confounded the Pope giveth Benefices before they be vacant and the proverb is to be feared as too true He who coveteth all loseth all Here he inveigheth at the promotion of strangers who are blinde leaders of the blinde when they know not the language of their flock And against Simony which reigneth said he in the Court as if it were no sin Against the plurality of Benefices and pensions wherewith Bishopricks are burthened to pay unto Cardinals Benefices are bestowed on the Pope's Nephews and Friends St. Gregory would not be called universal Bishop nor suffer that name to be given unto any other and the ancient Popes were wont to prefer the names of other Bishops unto their own this he sheweth by instances and concludeth the point thus Every cause should be decided in its Province 6. It seemeth profitable that in the Councel marriage be granted unto Priests 7. Monks should be compelled to work with their hands as anciently ...... they should not be permitted to meddle with the office of Priests ...... and far less should Friers be permitted to go a begging 8. It is necessary to repress the abuse of images the selling of indulgences and pennances and the impertinent discourses of Monks in their Sermons for they leave the Scriptures and preach the inventions of men He often repeateth There is no hope of reforming the Church unless Rome begin with her good example and here in the ninth place he reckoneth their corruptions for the universality of the Church is offended and infected with the example of the Roman Church and the leaders of the people as Isaiah saith cause the name of God to be blaspemed and as Augustine saith nothing is more hurtful unto the Church then the Clarks who are worse then Laicks He sheweth the rapines of the Legates and other servants of the Court the exactions for indulgences for priviledges and dispensations from whence floweth the neglect or contempt of Religion and all these are through the luxury and pride of Popes and Prelates whose pride is greater then of all Kings and Princes Here he taxeth the negligence and ignorance of the most part of them and seemeth to despair of them in these words Alas that saying of Isaiah seemeth now to be too true of the Church It shall be an habitation for dragons and a Court for ostriches ..... O that it were not true of our Clergy which he saith This people draw near unto me with their mouth but their heart is far from me He hath many such passages in the three parts of that Treatise but no fruit followed so wholesome admonitions Mornay in Myster 3. Arnold de Villanova a French man or Catalanus as some say wrote Tbe doubts and fears of a King many books In Colloquâ—o Frider. Arnol. he hath a remarkable History Frederick King of Sicily a religious Prince said unto him He had a purpose to do some remarkable service to the honor of our Savior but two impediments were in his way fear and doubt he feared to be dispised as a fantastical fool by the world both of Clarks and Laicks who are all careful of earthly things but none of them savor of heaven and he doubted whether the Gospel be mans invention or brought from heaven three things did move him to doubt so 1. He certainly knew by hearing and seeing that Bishops and Clarks make a shew of Religion through custom but they had no devotion they are earnest in vain-glory and lusts but they feed no souls unto salvation 2. Monks and Regulars professing Apostolical simplicity and poverty do astonish men with their lewdness they are so estranged from the way of God that in comparison of them not only the Secular Clarks but even the Laicks are justified their wickedness is so vile that no Estate can endure them they profess humility poverty and perfection of vertues but no measure of vertue may be found in them for humility they are presumptuously proud creeping into Kings Courts Councels and Commissions they intrude themselves into secular affairs and if they be refused or rebuked they become furious with viperous bitings they attend feasts and endeavor by any means to enrich themselves they are false ungrateful deceitful and affected liars in hatred pertinacious in preaching pestiferous disobedient to superiors and do openly avow uncleanness The third cause of his doubt was Whereas in former times the Bishops of the Apostolical See sent their Legates unto the Nations to know of their increase or decrease in Religion now no such thing is heard of but their business is for worldly things Arnold are answered answered His purpose is pious and he should not leave it off his fear is a suggestion of Satan hating the glory of God and the salvation of souls and he should vanquish such fear by consideration of God's love and the example of Christ suffering the revilings of men ..... As for his doubts he might be sure that the Scriptures are the Word of God Jesus Christ is the promised Saviour and the same God who created the world which is clear not only by the Articles of faith but even by irresistable demonstration His reasons are such as should rather confirm his faith for the first two are null because Christ who is the foundation of the Church hath foretold the defection and corruption of preachers both by voice and Canonical Scriptures and by revelation unto persons of both sexes which the Popes with great devotion keep among the Archives of the Apostolical See and I have seen and handled them in the holy City And against the third motive it may suffice what God had done in his time and what he is about to do shortly to wit he had warned the See of Apostacy under Boniface the VIII and under Benedict for a certain
man had told them 1. That their Counsellors were the Ministers of Satan under shew of Religion and zeal drawing them from ancient purity 2. Whatsoever those angels of Satan did advise them they should not authorise and execute And it was told them if they shall contemn this warning God shall cause them to feel here the presage of everlasting judgement Boniface believed not this until he felt it And it was told to Benedict by writing that God would shortly pull him from his seat and it came to pass for he sate not thirty five days after that And it was told them That they who glory of evangelical perfection are corrupters of evangelical doctrine by wicked lives and pestiferous preaching seeing the Friers in their Sermons do traduce them whom they do envy and flatter such as they would rob they deprave divine Oracles with false expositions impertinent applications and sophistical distinctions they omit things necessary and useful and in the spirit of Antichrist they seduce people from their ordinary shepheards they go unto all Provinces and buy the office of Inquisition and like raging divels they persecute all true believers with false calumnies furious vexations clamorous lyes and unjust punishments and yet none reproveth nor restraineth such madness All this said he I have seen among the Apostolical writings And it was contained in the same denuntiation that these false prophets had conspired against the Divine truth covenanting that none of them should touch those passages of Scripture which the Ancients had in their Commentaries expounded of false teachers but to teach the Prophets rather then the Evangelists that some of them taught that the commistion of man with man was no sin and if any of their own society do rebuke their faults he is condemned to death as superstitious or enemy of their Religion if any do appeal unto the Apostolical See not for severity of discipline but for corruption of the Gospel he is imprisoned cruelly or exiled all the books declaring the truth of the Gospel and describing their ungodliness are condemned to the fire under pretence of superstition and error for an ambiguous sentence they persecute all who would live in evangelical poverty whether without or within their order some of them do always attend the Apostolical See lest the complaints of the people come there they are like the drake and ostrich for the drake hath pleasure in waters so they in fleshly lusts and the ostrich hath feathers like an eagle but never riseth from the earth so their austerity of outward carriage is like to heavenly Religion but their hearts cleave fast to earthly ambition ..... They have forbidden all their fellows under pain of death to read the Scriptures declaring the truth and they stop the fountain of living waters from them that thirst after the water of life ...... Seeing God hath foretold those things and now hath twice denounced them although the messenger was contemned and cast into bonds he is not moved but continueth constant in the faith neither should it move thee O King to doubt of the truth of the Gospel and I know that God will cause those things to be denounced the third time unto the Apostolical See but determinately by whom and where and when I cannot tell because it is not shewed unto me and if that man whom God shall send undertake it and prosecute it with the zeal of Moses and Phinehas he will by the power of God adorn it with excellent things both old and new but if he neglect it be you assured God will within these three years bring most fearful judgements to the astonishment of the East and West c. The third denouncer was himself and at that time began the contention between the Pope and Lewis King Frederick was perswaded by these words and wrote unto his Brother James King of Arragon of all these things and received Letters from him tending much to the same purpose Mornay testifieth that both the Letters of the date An. 1309. are extant and the copies of them are full in Catal. test ver lib. 18. 4. Dante 's Aligerius a Florentine was then famous for piety and learning and an excellent Poet saith Platin. in Bonifac. VIII He wrote a book De Monarchia mundi where he proveth that the Pope is not above the Emperor nor hath any power over him he confuted that which was called Donatio Constantini that the Emperor neither gave such a gift nor could give it He derided the comparison of the Pope to the Sun and of the Emperor unto the Moon and averred contrarily that the Pope hath his priviledges from the Emperor In a Poem of Paradise in the Italian tongue he complaineth that the Pope in stead of being a shepherd is become a wolf and driveth Christ's sheep out of the right way that the preaching of God's Word is omitted and vain fables of Monks and Friers and Decretals are most heard the flock is fed with the winde He saith The Pope is the whore of Babylon and the Patriarchs or Cardinals are the towers of it in old time the Church was persecuted by the sword but now by famine for the bread which was gave for her nourishment is taken away I. Fox in Act. Mon. 5. Robert a French man by name and Nation a Franciscan by profession the longer he was in that order he loved the Friers the worse he lived about that time A Treatise under his name is printed with the Prophecies of Hildegrandis In the sixth Chapter he speaketh in the name of God unto the The Pope is an Idol Pope saying Who hath set this idol in my seat to rule my flock he hath cars and heareth not the voice of them who go down mourning into hell he hath eyes and seeth not the abomination of the people and the Bacchanal excesses of their pleasures how great evil doth this people before me neither will he see them unless he see a treasure ...... Wo to the Idol who shall be equal unto this Idol on the earth he hath exalted his name saying Who shall controle me ...... they who ride on horses do serve me what was not done unto my Predecessors is done unto me c. This was his exposition of that in Zech. Wo to the Idol shepherd In chap. 1. and chap. 12. Some prophetical visions he describeth the Pope under the name of a serpent who exalteth himself above measure oppressing the small number of godly men and hath many false prophets about him to obscure the name of Christ and advance the name of the serpent only Again he saith I was praying on my knees mine eyes being lift up to Heaven and I saw an high Priest clad in white silks before me his back was towards the East lifting up his hands towards the West as Priests are wont at the Mass his head appeared not and as I marked more attentively whether he had an head I saw his head withered and
small like a tree Then the Spirit of the Lord said unto me It signifieth the condition of the Roman Church Again he saith As I was the same way exercised I saw in the Spirit and behold a man walking in the same habit carrying sweet bread on his shoulders and very good wine by his side and he held in his hands a round stone biting it with his teeth as an hungry man biteth bread but he did nothing then two heads of Serpents came out of the stone and the Spirit of the Lord instructing me said This stone is unprofitable and curious questions wherewith the hungry souls are turmoiled when they leave substantial things And I said What meaneth those two heads He said The name of the one is Vain Glory and the other is Overthrow of Religion It is to be observed that about that time the chief questions in the Schools were Whether the bread of the Mass be turned into the body of Christ or whether the substance of it evacuateth what eateth a mouse when she eateth the Sacrament wherein subsisteth the accidents of the bread whether in Christ's body or by themselves c. Again he saith I saw a clear Cross of Silver like to the Cross of Tolouse but the twelve apples of it were like to vile apples that are cast out of the sea What is this Lord Jesus The Spirit said The Cross is the Church which shall be clear with pureness of life and shril with the clear voice of the truth preached Then I said What meaneth those rotten apples The humiliation of the Church-men which shall come to pass Here he prophecied of the Reformation Possevin in Apparto 2. calleth this Robert An excellent Preacher of the Word Mornay in Myster pag. 427. 6. Marsilius Paravinus wrote the book Defensor pacis about the year 1324. there he debateth the question between the Emperor and the Pope and by the holy Scriptures Laws Canons and Histories Ecclesiastical and Civil he maintaineth these positions Christ is the only head and foundation of Rare Theses in those days the Church He made none of the Apostles to be universal Vicar of the Church nor made he the other Apostles subject unto Peter It is more probable that Peter was never at Rome far less had he his seat there who had no fixed seat as also not any of the Apostles The fulness of power in any man is a manifest lye an execrable title the beginning of many evils and the use thereof should be discharged in a good Councel The authority of the keys is that judiciary power that consisteth in dispensing the Word the Sacraments and Discipline Christ whose Vicar the Pope calleth himself did never exercise temporal authority on earth he was subject unto the Magistrate and so were his Apostles after his ascension and they taught others to obey Princes If a Pope usurp temporal authority Princes should by the Law of God resist by word and deed or they are unjust and sin against God and those who fight for the Pope should be accounted the Soldiers of Satan Unto the Pope belongeth not the election nor confirmation of the Emperor but contrarily the Christian Prince with consent of Clergy and People should name the Pope or if one be chosen in his absence he should confirm him If the Pope go astray or be accursed the Emperor should reduce him into the way and judge him in a Councel When Peter lived he might have fallen and erred neither hath the Pope any priviledge against error That that Christ said to Peter I have prayed for thee is to be extended unto the other Apostles Only the Canon of the Bible is the fountain of truth against which Canon we may not believe either Pope or Church Concerning the sense of Scripture or any Article of the faith we may not believe the Pope and his Cardinals seeing not once have they seduced silly souls into hell The Christian Church is the universality of believers and not the Pope and his Cardinals she is represented in a lawful and general Councel A Councel should be assembled by the Emperor with consent of Christian Princes as anciently it was always The Word of God should be the only rule and chief judge in deciding causes Ecclesiastical Not only the Clergy by Lay men also if they be godly and learned should have voice in general Councels The Clergy and Synagogue of the Pope is a den of thieves c. This book was printed at Basil An. 1522. In another Treatise he saith Good works are not the efficient cause of salvation but causa sine quanon Mornay ibid. pag. 452. He was condemned as an Heretick by Pope John the XXIII Catal. test ver lib. 18. Consider what a Modern could say more of this matter and whether they shew not themselves to be ignorant of antiquity who accuse us of novelty 7. The same positions were held by John de Janduno or Gandanensis at the same time as is manifest by his books printed at Venice and Florence So wrote also Luitpold Bishop of Bamberg namely in a Treatise De Translatione Imperii printed Lutet An. 1540. he saith The Authority of governing the Empire belongeth unto the Emperor so soon as he is chosen and the Coronation by the Pope addeth nothing since Caesar is not his vassal nor feudatory The donation of Constantine is but a fable He was also condemned by Pope John Catal. test ibid. Michael Cesenas General of the Franciscans was bolder saying expresly The Pope is the Antichrist and Rome is Babylon drunk with the blood of the Saints Therefore Antonin par 3. tit 21. cap. 5. reckoneth him among the poor men of Lions For the Valdenses still suffered persecution in sundry Countries and under divers names as the adversaries pleased to brand them Many errors are imputed unto them by the writers of those times but because they did abhor the Pope and his Court they were reviled as we have heard from Arnold de Villanova and sought out to the fire as An. 1302. Nogaret the Father of him who took Pope Boniface the VIII was burnt in Aquitania Clemens the V. caused it to be proclaimed to take up the flag of the Cross against them and destroyed 4000 near the Alps whether they had sled Platin. Others went higher unto the mountains of whom some remained in his days saith Antonin par 3. tit 22. cap. 10. From them were the in-dwellers of Angronia and adjacent parts continuing until the Councel at Trent Trithemius testifieth of many that were burnt in Austria about that time howbeit he believing the reports of malice imputeth many errors unto them yet he testifieth that they abhorred the Mass calling the Hosty a god invented by man the Church of Rome a Synagogue of unbelievers and not the flock of Christ they denied all mens merits intercession of Saints the difference of days and meats c. He witnesseth also that the professore of the same doctrine were innumerable in Bohemia Austria
of the Sacraments preaching and the like nothing should be received as a price This is against the practise of that time as we have now heard in the testimony of Jo. Vitoduran On chap. 16. He calleth Peter blessed because the confession of true faith leadeth unto blessedness ...... and I say unto thee i. e. for thee and thy companions thou art Peter i. e. a confessor of the rock which is Christ and upon this rock which thou hast confessed i. e. upon Christ will I build my Church and the gates of hell i. e. persecution of tyrants the assaults and tentations of evil spirits shall not prevail against her to turn from the true faith Whence it is clear saith he that the Church consisteth not by men in respect of power or dignity Ecclesiastical or Secular because many Princes and chief high Priests and others inferiors have made apostasie from the faith and therefore the Church consisteth in those persons which continue in true knowledge and confession of the faith and truth By these few words he overthroweth the Popedom as it is taught now And then he saith These keys are not material but are a spiritual power which is two-fold one a power of discerning sin from what is not sin as under the Law the Priests discerned between leprosie and not leprosie But observe that although one cannot discern this without knowledge yet knowledge is not the key but a power of judging by knowledge which he must first have and therefore although knowledge is not the key yet it is necessarily requisite unto the due exercise of the key The other key is the power of receiving into the Kingdom or of shutting out according to true judgement for the unworthy should be excluded and the worthy should be received On Ephes 1. at the words Before the foundation of the world he saith The election is from eternity but the effect thereof is in time which effect is the sanctification of the reasonable creature therefore it followeth that we should be holy ..... according to the pleasure of his will from which dependeth election and predestination and not for our merits not onely in deed or actually but also in the foresight of God 30. The third age of the School-men began from the year 1320. or thereabout The third age of School-men and continued until 1516. of the condition whereof we have had somewhat by the way but because we promised to speak of it here we add more particularly The School-men of this age had a three-fold power teaching in Schools preaching in Pulpits and giving Indulgences of their Inquisition is enough before For the little modesty of former ages was now turned into impudence for because in their Inquisition they had refused the holy Scriptures to be their rule now in their Schools they durst say The Scriptures are the buckler of Hereticks and therefore all Laicks must be discharged from reading the Scriptures under no less pain then to be accounted Hereticks They blamed the Scriptures of obscurity imperfection ambiguity and compared it unto a nose of wax Will. Tindal in his book of obedience Edit at Marlborough in Hesse An. 1528. fol. 16. saith The Scripture say they is so hard that thou couldest never understand it but by the Doctors that is I must measure the measuring yard by the cloth ...... They will say yet more shamefully None can understand the Scriptures without Philautia that is Philosophy a man must be well seen in Aristotle before he can understand the Scripture say they And fol. 62. They pervert the holy Scripture and all Doctors wresting them unto their abominable purpose quite contrary to the meaning of the Text and circumstances going before and after which divellish falshood lest the Lay-men should perceive is the very cause why they will not suffer the Scripture to be in English Then also it began to be doubted among them whether the Pope be a god or a man or neither of the two to be the Vicar of Christ was thought to be a small honor In Prooem Clementin Iohannes Epist the Gloss at the word Papa saith Nec Deus est nec homo sed neuter inter utrumque And in the margin Papa nec Deus est nec homo Pope Pius the V. in his Edition An. 1572. was ashamed of these words and left them out But Pope Gregory the XII in his recognition An. 1580. omitteth the words of the margin and in the Gloss the words are thus Papa id est admirabilis dicitur à Papa quod est interjectio admirantis verè admirabilis quia vices Dei in terris gerit Inde dixit ille Anglicus in poetria nova Papa stupor mundi circa finem Qui maxima rerum Nec Deus es nec homo sed neuter inter utrumque Etymologia vero nominis est pater patrum But the man of sin is yet advanced higher therefore in these extravagants Ioha XXII tit 14. c. Cum inter nonnullos the Gloss saith To believe that the Lord God our Pope cannot ordain otherwise it is heretical Ye may see such other passages in Morn Myster pag. 444 445. and Spalaten de Repub. Eccles lib. 2. cap. 6. § 15. cited out of their books So those times were darkened with clouds of most gross ignorance and divellish illusions And who can any more doubt but the Pope is the Antichrist we The Pope is the Antichrist have heard not onely the profession of their opposites and the confessions of those which were held to be Popes and called Antipopes calling one another the Antichrist but likewise we see the gloriation of the Popes admitting that title The Lord God our Pope and not only laying the Scriptures in their footstool but dispising them and preferring their own Canons and traditions in comparison of the sacred Scriptures But to make more clear what was the order of the Schools in that age hear yet more from Will Tindal in that book and place cited One of you teacheth contrary to another when two of you meet the one disputeth and brawleth with the other as if it were two scolds and for as much as one of you holdeth this doctrine and another that as one followeth Duns another St. Thomas another Boneventure Alexander de Hales Raymond Lyra Brigot Dorbel Holcot Gorran Trumbet Hugo de S. Victor de Monte Tegio de Nova Villa de Media Villa and such like out of number so that if thou hadst but of every Author one book thou couldst not pile them up in any were-house of London and every Author is contrary to another in so great diversity of spirits how shall I know who lieth and who saith truth And fol. 18. speaking of the same School-men he saith Ye drive men from God's word and will let no man come thereunto until he have been two years Master of Art first they nosel them in sophistry and in bene fundatum in the margin he saith The School doctrine as
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
Lewis who died in a battel against the Turks An. 1528. and then the covenant was accomplished and the house of Austria are Kings of Hungary After the death of Ladislaus was strife also for the Dutchy of Austria three Brethren the Emperor Albert and Sigismund contend for it they did name some Umpires to decide the controversie but it is hard to judge against the mighty Frederick carried it But in the year 1463. Albert besieged his brother in the Castle of Vienna so streightly that the Emperour sent for relief unto George King of Bohemia whom he was wont to despise as an Heretick and he sent unto Pope Pius intreating him that he would not accurse George with his Thunder the Pope yeelded because of that necessity saith Naucler And the Bohemians delivered the Emperour but so warily that he neither did perish nor was victorious In the year 1466. Frederick went to Rome some say to perform a vow others say to treat with the Pope concerning Wars against the Turk whatsoever was his purpose he returned in peace and by his means peace continued in Italy and Germany At that time Charls surnamed The Hardy Duke of Burgundy Flanders Gelderland Holland c. durst hold all the World for his enemies and spared not to invade and take Towns where he pleased He had a conference with the Emperour at Lutzemburg and amongst other purposes he demanded the Title of the Kingdom of Naples because it sometime had belonged unto the Empire and now he intended to make Conquest of Italy The Emperour knowing and misliking his ambition gave him fair words and departed the City in the night Wherefore the Duke besieged Colein The Emperour came against him with a great Army yet desirous of peace They were both induced to agree and Charls left the bounds of the Empire But he could not live in peace he intended to march into Italy and to molest the Switzers in his way but he was killed by them in the year 1476. Then the French the Switzers and others repossessed themselves of what Charls had taken from them and Maximilian the Emperour's son married the only daughter of Charls and kept his inheritance not without troubles In the year 1480. Mahumet having conquered the Islands of Archipelagus invaded Italy his Bassa Acomath took Otranto and some other places all Italy was in fear Mahumet died and his son Bajazeth was molested with Civil wars so Italy was freed In the year 1486. Frederick caused his son Maximilian to be chosen King of the Romans and made several Statutes under great penalties against all that should disturb the peace of Germany The year 1492. is remarkable first for the death of Pope Innocentius and election of Alexander the VI Next for expelling the Moors out of Spain by Ferdinand King of Castile above 700. years after their first arrival it is written that 224000. families of the Jews were banished Thirdly under the name of the same Ferdinand Christopher Columbus sailing Westward discovered the Isles Azores as Americus Vespusius in the year 1499. discovered the West-Indies which after him was called America Pope Alexander gave that Kingdom unto Ferdinand When this gift was reported unto Artabaliba King of Peru he said That Pope must be a fool who gave unto another what he never had or certainly he is impudent and unjust who gives another man's Lands unto strangers and stirreth up men to the shedding of innocent blood as Benzo Lopez do record When all the Empire was in peace Frederick died An. 1493. The Reign of his son was for the most part in the next Century CHAP. III. Of Divers Countries 1. IT were tedious to repeat all the strange Eclipses of the Sun and Moon Ominous signs which are recorded to have been in this Century portending the wondrous darkness of the ignorance of these times as indeed it surpassed all others since no age had seen more ungodly Popes nor greater ignorance of the Clergy The inundations of waters the frequent pestilence and famine did also proclaim the wrath of God against the iniquity of men but the more God did strike the stithies of their hearts they became the harder except a small number in respect of the ungodly multitude who therefore were had in reproach and were persecuted 2. In the beginning of this Century God made some preparation for a Helps of knowledge Reformation of the Western Church and in the midst of it more which were two mighty helps of knowledge First some Greeks came into Italy to wit Emanuel Chrysoloras and Argyropulus two Byzantines Musurus Cretensis John Laicaris Theodor Gaza George Trapezuntius c. The Greek language had scarcely been heard in Italy the space of 700. years but then both Greek and Latine Schools were multiplied and they translated some Greek Fathers into Latine as Trapezuntius translated some works of â—yril Alexandrin of Eusebius c. Their Disciples were Leonard Aretin Guarin Veronen Pogius Florentin Philelphus c. In emulation of them were famous in the Latine language Laurentius Valla Flavius Blondus Donatus Acciaiolus a Florentine and many more And the year 1450. is famous First printing for the excellent invention of Printing in Strawsburg by a Gold-Smith John Gutenberg whom some do call Johannes Faustus This Art as it was wondrous for invention so it was and is singularly profitable for store of books then the Scriptures were seen and read the writings of the Fathers came to light Histories were made known times were compared truth was discerned falsehood was detected c. Before that time the rich-poor Monks gathered all the books into their Cloisters and few read them but others could not have them This was a great occasion of ignorance which thereafter was removed by use of Printing 3. Several Homilies and Treatiâ—es came forth against the covetousness luxury and ignorance of the Clarks and Monks Herman Ried in a book De vita honestate Clericorum saith In these dangerous times are many Clarks whio make no account of the authority of the Fathers nor of reason they admit not the Holy Scriptures and they despise the ancient Canons as Bernard had written unto Eugenius they do hate and deride men of understanding and Catholicks because they espy the grievous vices of the Clergy and in zeal speak against their unfaithfulness the Clarks call such men fantastick disturbers of peace and men of erroneous consciences Who are zealous to root out the vices of the Clergy and who alledge the truth as it is written in the Canonical Scriptures these I say are checked and reviled by their own and other Prelates so that at last they must even against their wills be silent and dissemble So it is verified what St. Jerom said in lib. 1. de norma vivendi cap. 5. There is not so cruel a beast as a wicked Priest for he cannot indure to be corrected or hear the truth in a word they are full of wickedness Then he complains that the
Church of Rome but of the Church of Christ which is the Congregation of true Believers every member of the Church should be vigilant to conserve the Catholick faith He declareth that he was moved to write these things for respect to God's glory and not in expectation of any earthly reward and he proveth these positions by ancient Councels Mornay in Myster 8. Theodorick Urias an Augustinian Monk in his work de Consolatione Ecclesiae declareth the vices of the Clergy to wit lust simony ambition contempt of God's word and neglect of mans salvation Some of his verses are in Chronic. Pa. Langii which begin Papa stupor mundi cecidit secumque ruere Coelica templa Dei membra simulque caput There he sheweth how the Pope hath drawn all the Church into damnation that he filleth the room of Simon Magus and not of Simon Peter since under his Government the Sacraments and all holy things are sold as it were lumber that the Roman Church becometh dayly worse and worse and turneth from gold into silver yea from silver into iron yea from iron into clay and now it remaineth that she be turned into dung and be cast forth ibid. 9. Another Theodorick Bishop of Croatia wrote some prophesies in rhimes there he foretelleth that the Church of Rome shall be brought to naught the Pope shall be evilly intreated by his subjects justice which hath been shut up in darkness shall come into light and the true Church shall flourish in godliness more then she hath done Catal. test ver lib. 19. 10. In Italy Nicolaus Lucensis a Carmelite preached before Pope Gregory the XII against the tyranny of Popes therefore he was cast into prison but by solicitation was set at liberty P. Morn ex Theod. Ã Niem de schism lib. 4. Many others in Germany and more in France were pursued for witnessing unto the truth 11. John Huss denied Purgatory auricular confession the Pope's power and Indulgences he disproved Dirges he called prayers for the dead a device of Priests he spoke against prayers unto the Saints against the Images of God and of the Saints against confirmation and extream unction against all holy days except the Lord's day c. Aen. Sylvius imputeth some absurd things unto him no marvel for envy is ready to slander In a word he saith John Huss imbraced the Sect of the Waldenses And Io. Cochleus Hist lib. 2. saith Huss did commit spiritual fornication with the Waldenses Dulcinists Wiclenists Leonists and other enemies of the Church of Rome Among so many examples it is not unprofitable to speak at more length of one and among them all is none by whose History we may have more instruction The Masters of the School in Prague were Teutones until the Books of John Wickliff were brought thither the learned men of the Nation took it ill that strangers were ever preferred above them and now finding some matter whereby they were able to vex those Masters they dealt with King Wenceslaus that the School might be governed after the manner of Paris Those Teutones could not endure this therefore they and their disciples to the number of two thousand did remove into Leipsich The Bohemians were glad and John Huss had the guidance of the School Shortly thereafter the Church called Bethleem was founded with maintenance for two Preachers to preach dayly the Word of God in the Bohemian language John Huss was chosen the first Preacher He commended John Wickliff and openly wished that when he departed this life his soul might be with the soul of Wickliff of whom he doubted not to have been a good and godly man and then in Heaven Aen. Sylvius saith All the Clergy approved John Huss But he addeth that these Clarks were infamous and thought by that means to escape punishment Nevertheless the people partly by reading the Books of Wickliff translated into their language and partly by the preaching of John Huss became so ripe in judgement and prompt in the Scriptures that they would dispute with the Priests in matters of faith The Arch-Bishop Sbinco sent complaints unto Rome Pope Alexander directed his Letters charging the Bishop to forbid all preaching but only in Cathedral Churches or Colledges or Parish Churches or Monasteries or Chappels confirmed by the Apostolical See and that the Articles of Wicliff be not taught privately nor publickly and that all shall be judged Hereticks who shall attempt in the contrary Against this Bull John Huss objected many things especially that Christ had preached unto the people on the Sea in Fields Houses and the Apostles did so in any place Wherefore said he from this mandate of Alexander I appeal unto the same Alexander being better advised Nevertheless the Bishop discharged him from Preaching He obeied and went out of the City into the Village Huss where he had his birth but ceased not to preach and had many hearers At that time he had not spoken of the Sacrament of the Altar saith Aen. Sylvius in Histor Bohem. but Petrus Drasensis one of those Teutones that had left Prague did return from their society and became Master of the School He said to Jacobel Misnensis Preacher of St. Michaels who was then famous for learning and godliness I wonder that you do not perceive the errour of the Eucharist which hath been so long in the Church for the communion is given unto the people under one kind whereas Christ hath commanded to give both Bread and Wine Jacobel advising with the writings of the Fathers especially of Dionysius and Cyprian and finding the communion of the cup to be allowed unto the people he taught them publickly that they should not neglect the partaking of the cup. Many heard hâ—m gladly but Sbinco complained unto the King and because he was not violent the Bishop went to Sigismund King of Hungary and beseeched him that he would not permit the Sacrament and Orthodox Faith as he said to be changed although his brother be negligent There Sbinco died and Albicus is preferred unto that See Pope Alexander also died so a little liberty was given unto those Preachers but quietness continued not long in those furious daies of Antichrist's rage for John Huss was delated again unto Pope John he sent a Legate to try the cause in Prague Wenceslaus and his Queen Sophia maintained John Huss and he appealed from the Legate unto the Pope and then fearing envy more than doubting of his cause as may be seen in the testimonial Letters which the University sent unto the Councel at Constance he sent Proctors unto Rome where some were imprisoned for their bold speeches and reason was not heard as is manifest in the answer of the Bohemians in the Councel An. 1415. May 19. and John Huss was excommunicated as an Heretick Histor Io. Huss fol. 87. printed at Norimberg An. 15â—8 The Bohemians drew more and more to parties and the Wars fell out between Pope Alexander and Ladislaus King of Naples therefore the Pope sent his Bulls of
him silence and said Hereafter thou mayest answer unto them all together if thou wilt He said How can I answer unto all these at once I am not able to remember them all The Cardinal of Florence said We have heard thee enough Huss besought them to hear him lest others conceive amiss either of them or of him When they would not hear him he kneeling committed all the matter unto the Lord God and to Jesus Christ as he hoped at their hands to obtain all his desire Lastly It was imputed unto him that he had said There is a fourth Person of the Deity and a certain Doctor heard him speak it Huss craved the Doctor 's name A Bishop said That is not needful Then he said O miserable man that I am who am forced to hear such blasphemy and slander They said He hath appealed unto Christ which is heretical He said O Lord Jesus whose Word is here openly condemned I do again appeal unto thee who when thou wast evilly intreated of thine enemies didst appeal unto God thy Father committing thy cause unto the most just Judge that by thy example when we are opprest with manifest wrongs we should flie unto thee The definitive sentence was read declaring That by the Councel it was ordained for his heretical doctrine to degrade him publickly from his Priestly Order c. When the sentence was reading he did now and then interrupt them and so oft he was commanded to be silent when it was read of his obstinacy he cried I was never obstinate but was always desirous and now I desire to be taught by the holy Scriptures and am ready to imbrace the truth When his Books were condemned he said Why have ye condemned those Books since ye have not proved by one Article that they are contrary unto the Scriptures or Articles of Faith and what injury is that unto me to condemn my Books written in the Bohemian tongue which ye never saw Often times he looked up to Heaven and prayed When the sentence was ended he kneeling said Lord Jesus forgive my enemies by whom thou knowest I am falsely condemned and that they have used false witnesses and slander against me forgive them for thy great mercies sake Many of them laughed at this prayer Then seven Bishops who were appointed to see the execution put on him the Priestly vestures as they put on the Alba he spake of the white vesture wherewith Christ was clothed and mocked So in all the other things he comforted himself with the example of Jesus Christ When all the vestiments was put on a Bishop exhorted him to change his minde yet and provide for his welfare and honor He went to the top of the scaffold after the custom and being full of tears spake unto the people saying Those Lords and Bishops exhort me that I would profess here before you that I have erred which if it were to the infamy of any man they might happily perswade me but now I am in the sight of the Lord my God without whose ignominy and grudge of my conscience I can no way do what thy require of me with what countenance could I look up to Heaven with what face could I look on them whom I have taught of whom there is a great number if by my example it come to pass that the things which heretofore they have known to be most true should now be made dubious I will never do it nor give any such offence that I might seem to think more of this vile carcase which is condemned to die then of their salvation A Bishop said Behold how he continueth in his pernicious errors Then he was commanded to come down to the execution And a Bishop took the chalice from him saying O accursed Judas why hast thou forsaken the way of peace we take from thee the chalice of thy salvation John said I trust in God my Father and in my Lord Jesus Christ for whose sake I suffer these things that he will not take away his chalice of redemption but I have stedfast hope that I shall drink thereof to day in his Kingdom The other Bishops took away the other Priestly things and each of them accursed him He answered He willingly suffered their curses for the name of Christ At last those Bishops began to contend with what instrument his shaven crown should be un-priested with a razor or cizers John then turned unto the Emperor and said I marvel that when they are of a like cruel minde yet they cannot agree in the manner of their cruelty At last they cut off the skin with cizers and said Now the Church hath taken from thee all her ornaments and priviledges and nothing remaineth but that thou be delivered into the hands of the Magistrate Then they caused a crown to be made of paper almost a cubit deep upon it they painted three black divels with this title above them HAERESIARCHA When he saw it he said My Lord Jesus for my sake hath born a crown of thorns why then should not I bear this light crown be it never so ignominious truly I do it willingly When it was set upon his head a Bishop said Now we commit thy soul unto the Divel John lifting up his eys to Heaven said But I commend my soul into thy hands O Lord Jesus who hast redeemed me Then said the Bishops unto the Emperor This most sacred Synod of Constance leaveth unto the Civil Power this John Huss who hath no more to do in the Church of God The Emperor commanded the Duke of Bavier who was standing in his robes holding the golden Apple with the Cross in his hand to receive the Prisoner from the Bishops and deliver him unto the Sergeants When he was led to the place of execution he saw before the Church-dore his Books burning he smiling exhorted all men that they should not think that he died for any error or heresie but only for the hatred of his adversaries charging him with crimes most falsely All the City followed him in Arms. When he came to the place of execution he kneeled down and lifting up his eys to Heaven he prayed and said certain Psalms namely the 31 and 51 they who were near him heard him repeat oft the verse Lord into thy hands I commend my spirit The People said What he hath done before we know not but now he prayeth devoutly Some said It were good he had a Confessor A Priest sitting on a horse's back answered He may not be heard who is a condemned Heretick While he prayed and lifted up his eys to Heaven his paper hat fell off his head a Souldier took it up and said Put it on again that he may burn with his Masters the Divels When he arose from praying he said with a loud voice Lord Jesus assist me that with a patient and constant minde by thy most gracious help I may indure this ignominious death unto which I am condemned for preaching thy most holy
would overcom you After all this so feeble was he in mind that he made a recantation Orthae Grat. in Fascic rer expetend His condemnation did not please Mr. John de Keiserbergh nor Mr. Engelin de Brunswick two learned and upright men especially Engelin said They had dealt too precipitately with such a man and many of his Articles may he sustained and that his accusation had proceeded only from the envy of the Thomists Ibid. ex Examine Magistrali Iohannis de Vesalia 29. Dominicus Bishop of Brixia writ unto Pope Pius the II. a Treatise with this Title Reformatio Curiae Romanae he toucheth the malady softly but truth appears for he saith If we consider the antient Popes and their Acts so that we follow the evil in them and then we compare the reverend Cardinals Bishops and Prelates and of other degrees with them surely we will weep with Jeremiah Lamen 4. Alas how is the gold obscured the good colour thereof is changed the stones of the Sanctuary are scattered in the streets that is the Prelates in the broad ways which lead unto destruction as Gregory expoundeth Item This Reformation belongeth unto the Pope especially who as the head of others should procure it and set his minde on it but he who will reform others must look unto himself and unto his family for the life of the Pastor is an example and precedent unto others and when the head is sick the members cannot be well 30. Sigismund Duke of Austria could not indure the insolency of Pius Two Appeals from the Pope the II. his Legate therefore Pius did excommunicate him By advice of Gregory Heimburgh a Doctor of the Civil and Canon Laws Sigismund appealeth unto a Councel and sent his appeâ—lâ—tion to be published at Rome Pius understanding that Heimburgh was the Author of this appellation excommunicated him also And because he dwelt at Nuremburgh and was Advocate for that City Pius wrote unto the Burgrave and the Senate an Epistle where he calleth this form of appellation a new heresie and a divellish inspiration because they with scoffs of appellation do appeal unto a thing which is not He sheweth that he had excommunicated Hemburg for Treason and Heresie and he commanded to banish him and to escheat all his movables and immovables and to proceed against him as an Heretick Hemburg appealed from this Sentence also unto a future Councel nevertheless he was forced to remove from that City and went to Bohemia untill Diether Bishop of Mentz was vexed by the Pope and sent for him In the appellation of Sigismund he sheweth the equity of his cause and the iniquity of the curse he appealeth not unto the Pope being ill advised unto him being better advised but unto his Successour or unto a general Councel that shall be assembled according to the Decrees of Constance and Basil and these failing unto Jesus Christ In his own appellation he mentioneth the same and he siâ—teth the Bull or Letters that were sent unto the Senate Pius had said It is a vain thing to appeal unto a thing which is not and which cannot be above the Pope He answered The Councel was above Peter and as it may be appealed unto the See Apostolical when it vaketh so it may be appealed unto a future Councel ..... He dare call me an Heretick because I say The Councel of Christendom is above a Pope and I say he is an Heretick who maintaineth the contrary Pius had said A Councel is no where He answered The Pope hindreth no hindrance is on my part c. Theodor Faltrius writ in the name of Pius against Hemburgh and he answered by Apologia contra detractiones blasphemias Theodor In another Treatise De Primatu Papae which was Printed at Baâ—il An. 1555. he calleth Rome Babylon and the Whore and he maintaineth that the Primacy of the Pope hath no ground in Scripture nor the writings of the Antients but is by usurpation only without the institution of Christ contrary to the good of the Church and an intolerable tyranny and he exhorteth every man to depart from Rome as they are commanded in the Revelation and to this effect he hath a comparison of Christ and the Pope to prove that the Pope is the Antichrist He accuseth the Teachers that for fear or hope they dare not contradict the Pope's errours and by their silence do confirm his usurped power In the end he saith These many years it hath been more safe to doubt and dispute of the power of God than of the power of the Pope for men being drunk with the Wine of this Whore do expound the Holy Scriptures flatteringly and wrest them all to confirm her errours And because Emperours and Princes either for ignorance or not reading or because they are miscarried with earthly pleasures do not see this they are brought into this bondage to beleeve as an Article of their faith that the Pope cannot err and may do on earth as he pleaseth and no man may say unto him What doest thou And the Pope may command the Angels Catal. test verit 31. France was not better pleased with Pope Pius he sent unto Lewis the XI saying If thou be an obedient Son why maintainest thou the Pragmatical Sanction Eugenius did admonish thee to forsake it because it is not according to God So did Nicolaus and Callistus tell thee it is a cause of many evils and discords in the Church and hitherto thou wouldest never hear the voice of the Church The King was a little moved by these Letters but the Parliament of Paris shewed unto him the utilities of the Sanction namely if it be abolished four incommodities shall insue 1. The confusion of all order in the Church 2. The impoverishing of the Subjects 3. The whole Kingdom shall be emptied of money 4. The subversion of all the Churches and they give instances at length This Commonefaction was divided into 89. Articles by John Cardinal Atrebaten and is extant among the works of P. Pithaeus saith P. Morn in Myster But Lewis was perswaded by the Pope's Letters to annual the Sanction yet the King's Attorney and many Bishops would not consent and the University did resist the Pope's Proctor and appealed unto the next General Councel They observed many inconveniences following upon the annulling of the Sanction within the space of four years The Parliament did present these inconveniences unto Charls the VIII with a new complaint against the abolishing of the Sanction as may be seen in Ph. Morn in Myster pag. 587. And Pope Leo the X. in the Lateran Councel Sess 10. in his Bull which beginneth Primitiva shews that the Prelates and Clergy of France would not obey the King's dissolution of the Sanction nor give ear unto the admonitions of five Popes and had cleaved fast unto the Sanction 32. Antonius de Rosellis was a famous Reader of the Laws at that time and writ several Treatises against the Popes The Authors of Index
common both in vulgare and Latine rithmes saith Catol test Ver. lib. 19. So while the one sort of the friers strive to beare down the other they ar both deciphered 3. Andreas Proles an Augustinian in Portacoeli by Vueringerod was a devote A. Proles Prophesieth of a Reformation and Zealous Doctour in his Lessons he said Yee heare Brethren the testimonie of the Holy Scripture teaching that by grace wee are whatsoever wee are and by grace we have all that we have Whence then is this so great darknes and so horrible superstitions Alas brethren the Christian Church hath need of great Reformation and indeed I see it approaching The brethren ask him Why doe you not begin the Reformation why doe you not oppose yourself against these errours I am said he an old man weak in body and I ackvowledge I am not endowed with learning eloquence and other gifts requisite for such a worke but the Lord will shortly raise up a Champion able for age learning and activitie which shall begin the work and set him self against these errours God will give him courage to speak unto the great Ones and yee shal find that his ministerie shall doe much good for the Kingdom of the Pope shewes it will shortly fal because it is so high Catol test ver Lib. 19 ex Henning And there it is also that Martin Luther being young heard him preach at Magdeburgh The same Doctor Proles was sent-for to come unto a councell Henningh nameth not the place and there it was propounded to ordain a new feast-day Only Proles spoke against it because sayd he Christian people ar made free by the blood of Christ and yet are burdened with a multitude of traditions The Pope and others would have had him to change that language but he said I will never think otherwise Wherefore the Pope did excommunicat him But he regarded not the sentence and returned home and then he told how he was in many dangers by the way that if the hand of God had not preserved him from many who were set by the Pope against him he could not have escaped Many were moved with the mans zeal and began to vilifie the sentence of excommunication He lived a yeare speaking more frequently against the errours of the Church and then Ernest Bishop of Magdeburgh did solicite that he might be absolved The Pope did yeeld upon condition that Proles should come unto the Pope and a conduct was sent unto him He went and when he was nere unto Rome a Cardinal who had been of the same Augustinian Order meeteth him and told him what was the Popes mind to wards him no good Wherefore the olde man thought it safer to returne and by the way died at Ciclembach An. 1510 and was buried in the monasterie of the Augustinians 4 John hilten a Monk of Isenac in Thuringia spoke against the errours of his brethren they conspire against him and shut him up in prison More prophecyes of Reformation When he becam sick he entreats them to pitie him because of his bodily infirmitie They dealt never the more mercifully with him He said then I have said litle or nothing against you but a bout sixteen years hence this was spoken about An. 1500 one shal come who shal oppose monks and yee shal not be able to resist him Catol test ver ex Philip. Melan. in Apolog. cap. devotis Monast 5. Wolfgang aitinger a Clerk of Ausburgh about the year 1500 wrote Commentaries on the prophecies of Methodius where he oft taxeth the vices of the priests namely the neglect of their Office that they did neither teach nor ad minister the sacraments but did hire Vicares to supplee he said also The seat of Antichrist is not the literal but the spirituall Babylon 6. Sebastian Brand at that time Pastour of S. Marie's the cathedrall Church of Erford preached against the indulgences in this manner Deare friends on this Whitsunday wee lay forth our wares unto you but here is an uncouth merchant bragging that he hath better wares meaning the seller of pardons when he is gone wee will lay forth ours again And against satisfactions he said We have some who will goe to Church and pray sing mutter the hours and say Masse for us but who will goe to hell for us He said also The time is at hand when yee shall hear the gospell read out of the booke it self some of you will see that time but I will not live so long For these and such other words he was forced to flee and went to Magdeburgh 7. Bernard Lublinensis wrot unto Simon a Printer in Cracow An. 1505 commending a Chronicle of Bohem writen by John Pilsensis and having spoken of many rites and changes in the world which some doe approve and others condemn he saith Albeit the simplicitie of faith may easily make us free from these toies that wee may believe these things to be godly which they that sit in Moses Chaire doe command yet the minds of men can not be tied but they will search out truth that the understanding may attain it's proper object if this searching make us guiltie of sin into what miserie are Christians brought which dare not for the decrees of men professe truth itself when it is found If any man in Zeal of religion dar say the Bishop of Rome and others with him have litle regarde unto the Church these flatterers say What will thou caitife open thy mouth against heaven darst thou mutter against the Pope who is most holy and a God on earth But if the same which ar called most holy will set not their mouth only but their hands and feet against heaven and if when they kill men they imagine that they are doing service to God they are so far from speaking against them that they doe commend and magnify their wicked deeds and if one will speak otherwise hee shall feele the fire But in these miseries I have only one refuge that I will believe in Christ and put all my trust in him as for the rites and inventions of men I wil so long bear with them as they are not contrary unto the honour of God yet so that they be inferiour unto the Commands of God and his Gospell without which man can not be saved therefore I believe not that all things which men condemn are condemned with God nor that all things are holy which they call holy for God judgeth otherwise than man judgeth ..... It is impossible that all the World can obey one man it is enough if they believe in Christ Behold I have writen unto thee my thoughts I will stand for nothing except the faith of Christ c. Catal. test Ver. lib. 19. Philip. Mornae hath the same but more briefly 8. After the Councel at Pisa Philippus Decius a Lawier of Millain defended the lawfulness of that Councel against the Pope that seing the Pope is obdured in Simony and infamous for most corrupt
Ernest Archb. of Magdeburgh was a dyng An. 1511. his Chaplain Clemens Schaw and two Franciscans were by him and one of the Franciscans said Famous Prince be of good confort wee will communicate unto your Highness not only all our good works but likewise of all the Order of the Minorites and without doubt when you have these you shall stand just and blessed before the throne of God Ernest answered By no means will I trust either in mine own works or in yours but the works of Christ only are sufficient Catalog Test. ver lib. 19. ex Cl. Schaw 11. John Picus Lord of Mirandula and Earle of Concordia was about that time admired for his learning his books began to be printed An. 1504. He wrote 900 Propositions which he defended in publick disputations at Rome amongst them were these following The true body of Christ is in heaven locally and on the altar sacramentally By the power of God one body can not be in diverse places at once Consecration is not made precisely by these words Hoc est corpus meum unless the antecedent words be added The Lord Jesus in the night he was betrayed ..... Neither the cross nor any image is to be adored with the worship of latria no nor as S. Thomas expresseth it The Doctours condemned these Theses And he wrote an Apologie defending them to be Catholick especially concerning the sacrament he said The body of Christ may be present without any conversion or annihilation of the bread He said May be and not is present to eschue their bonds without doubt he had spoken more plainly if he could have done it freely In an epistle unto the Emperour Maximilian An. 1500. he saith With such faith and piety as I can I beseech thee that with all diligence thou wouldest accomplish that thy most Holy purpose to restore the Christian Republick unto the antient liberty it is wasted by outward enemies and torne by inward and the sheepfold of Jesus Christ which was consecrated by his blood hath suffered and dayly suffereth farr worse from wolves under sheepskins then under their own colours Go-on then most worthy Caesar and excite Christian Kings by what means thou canst and shew thyself a faithfull servant unto Christ the King of all Kings who will quickly deliver his sheep as wel from outward enemies as from false shepherds In time of the conflict of the two Councells of Pisa and Lateran hee handled that question Whether in the cause of faith a Pope should be preferred before a Councell or contra and said according unto the Glosse of the Decree dist 19. c. Anastasius where it is said The Pope should in matter of faith seek a Councell and therefore the Synode is more than a Pope And he adds Wherefore the archdeacon of Bononia approving the glosse said It is dangerous to make our faith subject unto the pleasure of any man and so said Bernard What greater pride one man to prefer his judgement before all the world And when he had shewed his judgement that the greater number should be preferred before the lesser caeteris paribus he addeth But if the greater part would decern any thing against the word of God or against these things that should not be violat and a smaller number opposeth them wee should cleave unto the lesser number as in the Councell of Arimino and the second at Ephesus yea we should believe a Country man or an old wife rather than a Pope or a thousand Bishops if these bee contrary unto the Scriptures and the former follow the Gospell Likewise speaking of that question Whether the Pope and Councells may erre he saith It may be easily decided because he hath already shewed they may erre from the Scripture many Councels and Popes have fallen into heresy it oft hapneth that he who is accounted President of the Church hath not dutifully discharged his presidence and somtimes he can not be President at all seing it is recorded that in former time a woman was Pope and I remember of a learned man who in our age had attained great esteem of religiousness and taught albeit not altogether publickly that hee who was chosen Pope at that time was not Pope .... and I remember of another who was received and adored as Pope whom good and worthy men thought neither to be Pope nor that he could be Pope for he believed not that there was a God! and they did testify of his most wicked deedsin buying the papacy and exercising all kind of wickednes yea and they declared his most wicked words for it was affirmed that he confessed unto his familiar friends that he believed there was no God even since hee was ruler of the Papall See I heard of another Pope who in his time sayd unto his friends he believed not the immortality of souls and when hee was dead he appeared unto the same man and said that to his great losse and by everlasting fire he had found or knew that souls are immortall Ph. Morn in Myster This John had an oration in the Councell at Lateran before Pope Leo X. wherein he spake freely of a necessity of Reformation because of their corrupt manners their adulterate Lawes and canons their decaied religion even among the chiefest of them Godliness said he is almost turned into superstition righteousness into hatred or favour and men of all Estates doe sin openly so that vertue is oft blamed in good men and vice honoured in place of vertue especially by those who would have as it were the walls and hedges of their own crimes and strange insolency and contumacy unpunished These maladies these sores thou must heal o great highpriest or if thou refuse to cure them I fear lest he whose crown thou holdest on earth cut off and destroy the infected members not with fomentations but with fire and sword I think verily that He gives certain signs of his future medicine by pestilence famine and bloody warrs at such admonitions and heavenly thunders wee should have lifted up our ears unto repentance but wee rather loose them like the Moores which become deaf at the continuall noise of Nilus nor is it any marvell for Iohn Chrysostom thinks that all evill procedes from the Church and Hierom writes that he had found no man which had deceived the people but the Priests If thou wilt reforme and correct these things willing or unwilling thou shalt be thought by the Christian world to haue lifted up a standert of a full Reformation This thou o great high priest shouldest doe and none other on earth more then thou and if thou wilt not remember I pray thee that old Priest who was punished for not punishing the sin of his son for they who are set over others should not only be innocent themselves but resist the nocent and represse their wickedness And when he had shewed more particularly that the conversation of the clergy had very great need of Reformation he proves the same of their
he had many bickerings with the monkes In one epistle he calleth the priests contemners of the Holy Scriptures in another he complaineth that Aristotle was more preached in pulpits then Christ In his answer unto the 8. questions of the Emperour Maximilian he hath these propositions If there be any salvation without Christ Christ is not the Saviour of all 2. Seing the Sacred Scripture is the work of God we must necessarily confesse it is in all respects perfect for the great God whose works are all perfect hath given unto his Scriptures such order as he pleased and without all doubt he inspired his pen men how they should write Adquaest 4. 3. The heavenly doctrine is not in the words but in the meaning of the Scriptures not in the pages of an hid oration but in the secret of mysticall inspiration ibid. 4. Neither hath the Church any authority without the Scripture nor is faith given unto the Scripture without the Church for as Augustin saith I had not believed the Scriptures if the authority of the Church had not moved me So John Gerson said I would not believe the Church if the Gospell did not move me the Church confirmeth the Scripture and is confirmed by the Scripture when the Church doubteth she hath recourse unto the advice of the Scriptures for the same Spirit of God hath founded the Church on the faith of Jesus Christ and he only hath inspired the Scriptures This is the three fold cord which is not easily broken when the Holy Scripture is by the Holy Spirit coupled with the authority of the Church so that the Scriptures commend the Church and the Church commendeth the Scripture 5. Some men think that the Holy Scripture is in many things confused and imperfect and yet if they would read it with due purity of mind they would find it very perfect solid At last he concludeth The authority of any Catholik Church not of any particular Church is great which only in the doubts concerning faith hath place to expound the Scriptures to wit out of the Scriptures themselves which are perfect as he said before unto whom speaking according to the Scriptures the neckes of all powers are subject c An. 1516. died the worthy Carmelite Baptista Mantuanus a Poet of such same that he is aequalized unto the antient Poets as Bostius writeth unto Burellus In many places he describeth the estate of Rome to wit he professeth his own affection toward that Church in Fast. lib. 12. saying Et licet his olim nugis juveniliter aures Praebuerim tamen ut melius cum tempore factum Judicium lis haec mihi perniciosa videri Caepit ex gravium cuneis abigenda virorum In his Eclog. 9. he describeth the City thus Mille lupi totidem vulpes in vallibus istis Lustra tenent quod dirum ac mirabile dictu est Ipse homines hujus tanta est violentia coeli Saepe lupi effigiem moresque assumere vidi Inque suum saevire gregem multâque madere Caede sui pecoris factum vicinia ridet Nec scelus exhorret nec talibus obviat ausis Saepe etiam miris apparent monstra figuris Quae tellus affecta malis influxibus edit Saepe canes tantam in rabiem vertuntur ut ipsos Vincant caede lupos qui tutela fuerunt Hostiles iâ—eunt animos ovilia mactant And in his first book Sylvarum after along catalogue of the impieties of Rome he saith Singula texentem convitia deseret aetas Tantum ac tale tuae est impietatis onus Romanis Pater est Mavors lupa Martia nutrix Haec hominum mores ingeniumque docent Vivere qui sanctè cupitis discedite Romae Omnia cùm liceant non licet esse pium And in Fast. libr. 2. he directeth his speech unto Pope Leo X. Sed tria praesertim restant curâ atque labore Digna tuo bellum est primum quae fessa laborat Italia pleni humano jam sangnine campi Est aliud Romana gravi maculata veneno Curia quae spargit terras contagia in omnes Postremum est oppressafides expósta rapinis Vndique in praedam populis subjecta cruentis A te haec subsidium magnis clamoribus orant Sancte Pater succurre Leo Respublica Christi Labitur agrotatque fides jam proxima morti 17. The University of Padua in their determination for the divorcement of Augustinus Furnarius a Noble man of Genua did hold that those things which appertain unto the law of God are not subject unto the power of the Romish Pope and that in these things the Pope is not the Vicar of Christ but only in such things that are committed unto the jurisdiction of men Corn. Agrippa in Apolog. § 2. 18. Cornelius Agrippa Count a Niettesheim Doctor utriusque Juris became afterwards counseller unto Charls V. Emperour Albeit he continue professing himself to be a member of the Romish Church and wrote despitefully of Martin Luther yet in sundry of his works he dissembleth not the estate of the Romish Church An. 1510. he had a declamation against diverse abuses of the Church and in defence of his declamation he wrote a book which he calleth De vanitate scientiarum artium in which his purpose is to shew that no where no not in the Pope nor in Scholastik Theology is there any Divine solidity but only in the word of God and in proof heer of as he taxeth the faults of all studies and Arts so he concealeth not the vices of priests monks Bishops Cardinals and Popes as elsewhere I have touched especially in cap. 54. he sheweth that the Doctours of Theology in Lovan do reckon among the canonized Saints Aristoteles who by killing himself had made himself a sacrifice unto the Devils and nevertheless they had caused to print a book de Salute Aristot and they had published another booke de Vita Morte Arist with a Theologicall glosse in the end of which they conclude as John the Baptist was the fore-runner of Christ in things concerning grace so Aristotle was the forerunner of Christ in other things c. In c. 60. he saith It is not the least part of Religion that consisteth in the pompe of ceremonies in cloaths in vessell candles bell organs concents odours sacrifices gestures pictures in the choise of meates fastes such other things that are in singular admiration adoration of the unlearned people who receive and take heed only to such things as are before their eyes But as it oft happeneth that those things which are ordained for remedy turne to harme so it comes to passe that by the multiplication of the lawes concerning these caeremonies Christians are now burdened with too many constitutions with moe that the Iewes of old and which is more to be lamented whereas those rites are neither good nor bad in themselves people trust more in them and observe them more praecisely than the commandements of God
he heard that his books were burnt at Colen Lovan and Luik he assembleth the Professors of Wittembergh Decemb. 10. and in a solemne manner he causeth publickly to be burnt the last Bull of Leo the X. the Decrees of Gratian Decretals Extravagants Summa Angelica and some books of Eccius and then he publisheth unto the World the reasons why he had done so By this provocation of Luther saith P. Soave and for other just causes all men of sound judgement said A Councell is necessary not only to compose controversies but to provide against the abuses that have been for such à long time in the Church and the necessity was the more apparent because their mutuall writings did but kindle the strife more seing Martin saith he failed not to confirme his doctrin with much writing and the more earnest he was in the cause he advanceth the more he is the more enlightned and findeth the more matter of disputation and discovers more errours even beyond his own intention for howbeit he professeth to do all through the zeal of Gods house yet every one may perceive that he is driven thereunto by necessity When Duke Frederik was going to the Emperours coronation he meeteth with Erasmus at Colen and askes him What he thought of Luther Erasmus saith It is true what he teaches but I wish he were moderate Why saith the Prince doth the clergy hate him so Erasmus saith He hath committed two great faults he touches the Popes crown and the Monks bellies and therefore it is no maruell that all the Papall Kingdom be bitter against him The next day Erasmus writes unto Conrad Peutinger one of the Emperours Counsellers and adviseth to cause Luthers business to be examined by learned and indifferent men in the following Diet at Worms Luther was advised by many to teach and write more moderately and he excuseth himself in some Letters in one unto Spalatin he saith If I must continue in teaching I understand not your and others counsell to wit that Holy Divinity can be tought without offense the Scripture doth especially pursue the errours of Religion this the Pope can not endure I have given up my self unto God his will be done Who did entreat Him to make mee a Teacher Seing he hath made me let him have me or if he repent that he hath made me let Him undo me again I am so far from being afrayd for trouble that it filleth the sailes of my heart with an incredible gaile that now I understand why the Scripture compareth Devils unto the wind for while they blow forth in rage they carry others unto patience This is only my care that the Lord be my friend in these causes which are not so much mine as his and be you pleased to help here as you may And in another Letter dated unto the same Spalatin Febr. 15. he saith There will be a new great fire but who can resist the Counsel of God I intreat you let the business passe-on with it's own motions it is Gods cause only so far as I can see we are driven and moved rather than do move Abra. Schultet Annal. X. The same year Christiern King of Denmarck sent unto the Elector of Saxony for a Preacher of the truth and one M. Martin was sent he in Coppenhagen did preach upon the festivall dayes in the after-noon with great applause of the people the Chanons did not medle with his doctrine but they did deride his manner of delivery John Thurzo Bishop of Vratislavia was the first Bishop who hearkned unto these new preachers and maintained them and died August 2. Caspar Hedio being a Doctour of Divinity in Basile was called to be preacher in the chief Church of Mentz and by advise of Vlrick Hutten Albert Bishop there sent for Wolfgang Capito to be his preacher and Counseller Capito embraces the call to the end he might have the fairer occasion to sow the seed of the Gospell there The Senate of Zurik gave command unto all the Preachers within their jurisdiction to lay aside all the devices of men and freely to preach what they could confirme by the writings of the Prophets and Apostles and in time of Lent they despised the old ordinances for abstaining from flesh Hugh Bishop of Constance commandeth all men by his edict to continue in the faith of the Roman Church untill a Generall Councell be conveened and for the same purpose he sent his Commissioners unto Zurik Zuinglius maintaineth before the Commissioners what he had taught and the Senate entreates the Bishop to call a Synode and there let the learned examine and declare what the people should believe Then Zuinglius wrote of himself unto Myconius saying I have given up myself unto God and do wait all evill both from Church-men and laity praying for this one thing from Christ that he will enable me to suffer with a couragious heart and as he pleaseth either break me or preserve mee who am a pot in his hand If they shall excommunicate mee I will think on the very learned and godly Hilarius that was exiled from France into Africa and on Lucius who being beaten from Rome was brought again with great glory not that I compare my self unto them but I will comfort my self by their example which were better and suffered worse and if it were expedient to rejoice in any thing I would rejoice to suffer reproach for the name of Christ Abr. Schultet The same author saith The first Nation that was enlightned by the Gospell was East Friseland where the Prince Edsard reading diligently Luther's books and thereby receiving the light of knowledge did forsake the rites of superstition and permittes these books to be sold read yea by his example and exhortation did encourage the Nobility of the Land to read them and others also who could understand The first preachers there were Henry Brune unto the Auriaci Lubbert Cant at Leer Jo. Steven at Norda Jo. Sculto at Wenera albeit afterwards he fell away but the most eminent was George Aportan at Embden He had been a Monk at Zwoll and the Prince made choise of him to be Tutor unto his children then giving himself to search the truth he was ready to communicate unto others what God gave him to understand and at last became Preacher of Embden the priests oppose him but by permission of the Prince he preached in the open fields and afterwards he was brought by the people into the Church Bernard Campius maintaining him with a guard lest the priests or their followers should have made any disturbance Herman Henriks one of the Priests forsook the idolatry and became his Collegue the other priests were by degrees put from the altars some went to other places and they who stayd had liberty to exercise their blind devotion within the Cloister of the Franciscans The Prince did presse none but he did most aide those who were for the Reformation and the superstition had place within private walls
in this question Carolstade Zuinglius and Calvin were in some partdifferent and all were against consubstantiation both Luther Osiander and these others of that sort will not observe any difference among them in their doctrine But this difference among them gave occasion unto the Papists to insulte against them as also the marriage of Luther with one Catharin à Bora which had been a Nonne Indeed many both the friends and enemies of Luther were offended his friends not simply as if they had condemned marriage but in respect of the time when all Germany almost was red with the blood shed in the wars with the bowrs and especially Saxony was lamenting with many others for the death of the good Duke and Electour Frederik And his enemies wrote bitterly yea and impudently against him alleadging among other things that within few dayes after his marriage Catharin brought forth a son which was not true But afterwards Luther was much grieved when he heard that this friends were offended and especially that his enemies took occasion to raile against his doctrine for respect to his marriage in so much that as Melanchton writes to Camerarius he had need to be conforted Light dawneth in France An. 1523. XX. The Gospel began to be openly preached in France at Gratianople in the Dolphinate by Peter Sebeuilla in the year 1523. Zuinglius wrote as in epist Oecolamp Zuin. lib. 4. exhorting him to lift up his voice lyke a trumpet and sound forth the Gospell in France invitis omnibus puppis papis Who shall not make him ready for the battel saith he the prophet saith Where the Lion roareth who will not feare When Christ thundereth by his servants which of his enemies will not be afraid yea certainly fear hath overtaken them in all their tents they are so amazed and perplexed that they know not what course to take for if they begin ro kill the flock of Christ by their deluded Princes they fear that in so doing a door be opened to fall that way upon themselves But if they attempt to resist by Scripture their consciences tell them how they are guilty in wresting it and therefore they are cold and faint Why then fall we not on these cowards when we have the only and safe enough buckler of Gods worde He will beat down Antichrist with the breath of his mouth Christ is on our side who shall be against us albeit we are but lyke the vessell of Samos yet none can break us so long as God is with us and He will be with us according to the certain promise of his word where he hath promised to be with us untill the world's end and hath commanded us to fear nothing when we shall be brought before Kings or Princes for his sake for he will give wisdom and utterance which all the adversaries shall not be able to resist Why then do we linger Victory is at hand why will we not reap it ..... thou must wrestle not only with Antichrist but whith all the world if thou will advance into heaven these only can come thither who are careless of earthly things Therefore first of all thou must deny thyself and dy dayly but thou canst not do so by thyself therefore flye to the only mercy of God and begg of him that he would direct thy waies c. At the same time in Melda about ten myls from Paris was Bishop William Brissonnet he was a lover of truth and light he passeth by the Monks and sought learned men to teach the people so from Paris he calleth Jac. Faber William Fatell Arnold Gerard red they did teach the people with chearefull liveliness But the Bishops courage was soon abaited by terrible menaces of the Sorbonists Nevertheless religion was planted in the hearts of many and by the wondrous Counsell of God from the persecution of that one Church many Churches through France were planted for both the Teachers and hearers were spread abroad On May 20. An. 1525. Pope Clement wrote unto the Parlament of Paris the King was in Spaine shewing that he understood by Letters from Aloisia the Queen mother how the seeds of wicked heresies were beginning to spread through France and they had providently and prudently chosen some men to suppresse the fighters against the old religion and he by his authority approves them that were chosen for that effect for now all men should be diligent to preserve the common salvation when the malice of Satan and the rage of his souldiers have stirred such a broile seing this madness intendeth not only to confound religion but all principality nobility lawes and order ..... It was very acceptable unto him what they had done and he exhorts them to continue with the like courage c. The King was advertised by his Sister Margarit that they had driven Ja. Faber out of Erance he wrote unto the Parliament giving him a large approbation for learning and godliness as knowing that the man was admired even by the Spaniards and Italians therefore he willeth that they surcease from all action against him untill new advertisement XXI The wars of the Bowres in Germany was a sore hinderance for Insurrection of the Bowres a time unto the Gospell for the Papists in Germany said Those are the frutes of the new doctrin and of Luthers Gospell And Aloisia in France said In Germany is nothing but confusion and no acknowledgement of a Prince And this was the colour of the Popes bitterness in that his Letter A wicked follow had teached the people as Sleidan in Commente shewes more fully that the doctrine of the Pope and of Luther is alike wicked the Pope tieth mens consciences with hard lawes and bonds and Luther hath untied the bonds but hath declined to the other extremity in giving loose reyns nor teaches by the Spirit they may well contemne the Papall Decrees because they conduce not unto salvation and to attain salvation we must eschue all manifest sin as murther adultery blasphemy we must chastize the body with fasting and simple cloaths our countenance must be sad speak little and not have dressed haire This is to beare the cross and to mortify the flesh said he And when his hearers were thus prepared They must forsake the crowd of men and being separated think often of God who he is whether he hath any care of us and would have us to continue in this religion And if he will not give us a signe nevertheless we must continue and be instant in prayer yea and sharpely chide with him as not dealing with us sufficiently for seing the Scripture promiseth that he will give what we aske he doth not righly in not giving a signe unto them which would know him He said This expostulation and wrath is very acceptable unto God because thereby he seeth the inclination fervour of our mind and without doubt when he is entreated this way he will declare himself by some sensible signe and
Bessarion being a wretched Clerk in Trapezus became a gloriou Cardinal and almost Pope Luthet answered He seeth not what more affinity is between Christ and the Pope than there is between light and darknes nothing in all his life had hapned unto him more happily than the severity of Leo by the gracious providence of God for at that time he had only seen the abuses of indulgences and the Pope might have easily commanded him if his adversaries in that matter had been subject unto the lawes of equity but being provoked by the writings of the Master of the holy palace by the reproaches of Cajetan and severity of Pope Leo he took the whole matter into more diligent consideration and had espied more intolerable errours which he could not in conscience dissemble nor hide from others-and whereas he the Legate professeth himself not to be a Divine and that appeares by his reasons that he accuseth his doctrine of novelty yet he can not be ignorant that Christ and his Apostles and the antient fathers lived not as the Pope and his cardd and bb do now Nor can these arguments taken from the broiles in Germany strick against his doctrine but in the conceit of men which know not the Scriptures seing where ever the word of God is preached truly such stirres arise that the father is against the son but this is the power of the worde that who believes it he shall live and who spurneth against it is the more guilty And this is a most known errour of the Romane Church that they will underprop with humane reasons the Church of Christ as if it were a seculare Estate but such reasons are foolishness with God and that the councel may go well and bring good unto the Church it is not in the power of him who is but a mean man but rather of the Pope if he will let it be free that Gods Spirit may only preside and rule and laying aside all interests and usurpations and crafts of men let controversies be judged according to the Canon of the sacred Scripture If it were so he for his part will promise all Christian sincerity and charity and not to gain the favour of the Pope or of any mortal but only for the glory of Christ and for establishing the peace and liberty of the Church Nor can so great good be expected unless God be reconciled by casting away hypocrisy and by earnest repentance for our sinns .... Nor doth he regard the examples of Sylvius Bessarion these darke shewes can not move him .... yea the Legate and the Pope shall embrace his faith rather than he will forsake it Histo Concil Tride lib. 1. The same Vergerius dealt with other Preachers in Wittembergh and other places where he came he found no acceptance among them and where any did speake submissely he made no great account of them they were but few and he thought they could do little The same year Charles Duke of Savoy was persuaded by the exiled Bishop of Geneve to take arms against that City they had aid from the Swisers especially from Berne and gave the repulse the Swisers conquered all the land between them and the lake of Geneve Jo. Sleida Ibid. XXXI In the year 1536. the Preachers of the Cities which had The agreement in the question of the Ls Supper Ann. 1536. presented their Confession differing from the Augustane in the question of the Sacrament considering that the Pope might make his advantage upon that difference if the Councell shall hold at Mantua thought good to seek agreement with Luther and others So Capito Bucer went from Stawsburgh and others from Essling Memming Frankford Ausburgh Furfeld and Reutling and made accord with the Divines of Wittembergh On these articles following 1. We believe according to the words of Irenaeus that the Eucharist consists of two parts an earthly and an heavenly and we think and teach that the body blood of Christ is truly and substantially present with and given taken with the bread wine 2 albeit we deny transsubstantiation nor think that there is any locall inclusion in the bread or any durable conjunction with out the use of the sacrament yet we grant that the bread is the body of Christ by a sacramental union that is we think when the bread is given the body of Christ is also present and is truly given for without the use extra usum when it is keept in a boxe or is shewed in processions as a mong the Papists we thinke Christs body is not present 3. We think that the Institution of Christ is powerfull in the Church and that it dependeth not upon the dignity of the Minister or receiver Wherefore as Paul saith even the unworthy do eat the Sacrament so we think that the body and blood of Christ is truly reached unto the unworthy and the unworthy receive it where the words institution of Christ are keept but such do receive to their judgement as Paul saith because they abuse the sacrament when they use it without repentance and faith for it is institute for this end that he may testify that grace and the benefites of Christ are applied unto them and that they are ingrasted into Christ and washed in his blood who do repent and lift up themselves by faith in Christ If followes Because few of us are conveened at this time and this business belongeth unto other preachers and Magistrats of both parties we can not yet conclude the matter of concord before it be reported unto others also but seeing all the Divines here present do professe that in all the Articles of the Confession and of the Apology we would think and teach wholly the same we wish and earnestly crave that the Concord may be made and begun and if other Divines of both parties shall approve this article concerning the Lords supper we hope that a firme Concord may be made among us The above named Divines eleven in number did subscribe so did Luther Cas Cruciger Melanthon Jo. Bogenhagius Justus Menius and Frid. Myconius Hence it is cleare that then was no other difference in the articles of Confession and who hath made the difference after that time Osiander calleth this Formula Concordiae Wittebergensis others calleth it Concordia Smalcaldica But in the year 1537. was a solemn meeting of the Protestants at Smalcald by the advice of the Princes and Divines Luther wrote The meeting at Smalcald 1537. the Heads of Doctrin to be propounded and defended in the Councel which were approved and subscribed by the Ministers The article concerning the sacrament of the altare as they called it was thus Of the sacrament of the altare we judge that the bread and wine in the Supper are the very body and blood of Christ and not only given unto and received by the godly but also by the evill and wicked Christians and that not one kinde only should be given for we have not need of
is a different lection He answereth He could not change a word contrary unto all the Greek coppies for so he might have been condemned as a falsifier The Bishop in great wrath sent unto the Divines and tolde them that Robert Steven had deceived his expectation and he will no more assist him let them therefore advise what they will do with him for that edition of the New Testament Gallandius the messenger shewes his order unto Robert and adviseth him to preveen another storm Robert shewes some of the Divines what he had done and craves the approbation of the Faculty before he vent the books They commande him to bring the old coppies that he had followed He answered They are in the Kings bibliothek he can not have them when he would but he had conferred them diligently and saved them a labour Two were appointed to examine the book He waites upon these and could have no answer At last the Faculty conveenes Some said The man had been troublesom unto them and now if they shall approve any thing that he doeth it will be a commendation of the man and an acknowledgement of their fault Others did coldly commend the work and they were commanded by the greater part either to be silent or go out of the house So they dissolve without any determination He asketh the Dean What have yee concluded What shall I report unto the King He answereth The Masters are not of the opinion that the books be vented Why sayth Robert The Dean answereth Because of the marginall annotations There be no annotations said he but only diverse readings He craves the Sentence of the Faculty in writ which he may shew unto the King and when this was denied he told the Dean he would relate what answer was given him The next day he presenteth a coppy as the first fruit of his work unto the King before the Cardinals and Peers and shewes what he had done with the Faculty and what their answer was If we will believe his testimonie All without exception did laugh and said The mens impudence ignorance temerity and foolishness is intolerable So he had liberty to sell the books but to appease the Faculty he promiseth to print no more without their advice Then for fear of their implacable malice he went without their reach and dweltin another place where he printed His answer unto their Censure of which I will give you a taste Art 11. on Deut 9. 4. the summary on the margine is God gives not unto men any thing for their righteousness or equity of their hearts The censure This proposition is hereticall His answer Let the unpartiall reader iudge how windy are these bellies that so oft blow forth so many heresies The question is Whether men do purchase Gods favour so that He rendereth any thing for their deserving The Scripture teaches plainly that a reward is rendred unto the good works of believers But wee must first see whether men doe purchase grace for their works or if God embracing them freely and then their works which he hath wrought by them by vertue of his Spirit doeth vouchsave them the reward But all men are by nature the children of wrath Eph. 2. 3. all men come short of the glory of God none doth good Rom. 3. 12 all are enemies of God Rom. 5. 10 of ourselves we have no good thoughts 2. Cor. 3. 5 all the devices of mans heart are ill from his childhood Gen. 6. 5. Whence it followes that God who is debter unto none gives graciously unto men whatever good they have Remember also that of Paul Who hath given unto him first and it shall be rendred unto him Rom. 11. 35. The annotation which is condemned was on the text of Moses where the Lord sayth he gave not the lande unto the people for their righteousness or uprightness of their hearts And far less can man attain more excellent benefits for his merits for he who deserves not a litle possession on earth how shal he be worthy of the kingdom of heaven Finally he who thinks it an heresy God bestowes nothing on men for their righteousness denieth and abolishes the gracious bovntifulness of God in Christ Art V. on Ps 62. 10. Annotation Wee must run unto God for the defences of men are meer vanity The censure This annotation is hereticall and impious Answer Where the opposition is betwixt the defences of God and of men certainly these are called of men which God doth not blesse David went against Goliah with a sling and stones yet he saith Thou comest against mee with a spear and weapons and a buckler but I in name of the Lord of Hosts 1. Sam. 15. 45 And There is no King saved by the multitude of an host a mighty man is not delivered by much strength a horse is a vain thing for safety Ps 33. 16 And There is no safety by the children of men Ps 146. 3. And yet more clearly Vain is the help of man Ps 60. 13 Certainly this sentence is hereticall in their judgement if they condem mine For David by the name of help understandes all defences wherein he findeth meer vanity And that wee may know that God is delighted with this form of speaking it is repeated in another Psalme 108. 13. Neither meaneth he otherwise when he sayth It is vain to rise early but Without God nothing is prosperours Ps 127. 2. In the same sense it is said Our eies yet have failed for our vain help Lame 4. 17. Art VI. on 2. Sam. 7. 7. God will have nothing to be done without his word The censure This proposition is heretical Ans When Paul teaches Whatsoever is without faith is sin Rom. 14. 23 by the name of faith he meaneth certainty which is not grounded but on Gods worde Therefore to undertake any thing without Gods command is not more acceptable unto God than if a servant will attempt this or that rashly in his masters service And there it is spoken of the worship of God wherein that rule holdeth Obedience is better thē sacrifice 1 Sa. 15. 22. Therefore the Lord saith by Jeremy When I brought your fathers from the Land of Egypt I gave no commande concerning sacrifices but that they should obey my voice Hither belongeth that he forbade to offer sacrifice without salt Levi. 2. 13 and to lay strange fire upon his altare Lev. 101. And what account he maketh of worship done without his word we may learn from the Prophet saying Who required that at your hands Esa 1. 12. And there is no word more frequent What I command thee that only shall thou do And every one shall not do what is good in his eies Deut. 12. 8. 32. and elswhere And Christ speakes not otherwise in vain they worship mee teaching for doctrines the precepts of men When Paul calleth supersition will-worship by this word he despiseth whatsoever men do of themselves thrust upon God Col. 2. 23. Seing such sobriety is hereticall
he thought to set them and the Germans by the ears and if they consented he hoped to triumph over them Beza answered He and his collegues were come to defend the Confession of their own Church and to this end should the Conference be directed The Cardinal with vehemency did press that point The Ministers fearing that the Conference might be broken off and the blame be layd on them crave leave to consider the Confession forwhich the Prelates seemed absolutly to proclaim The Cardinal nameth one article We confess that the very body and blood of Jesus Christ is truly really and sacramentaly in the Supper of the Lord and is so given and received by them who communicate He alledged also the testimonies of the Saxon Ministers concerning it So the Conference was dismissed The next day Beza was bid to speak and he spake to this purpose We have declared our mind concerning the articles propounded unto us namely of the Church we trust none hath occasion to complain of us and these things that have been handled should have been approved or disproved by the Scriptures But we were demanded By what authority we preach the Word of God they think to make our cause odious by this demand This questioning seemes superfluous seeing we were called hether not to give account of our calling but to confer of our doctrine otherwise it may seem we are brought into judgement Or if it was done only for disputation consider that when two parties are brought into Conference if the one demande Why do you this and the other mutually ask the same this is but caâ—illation and dissention But omitting the Prelates of this realm whom we will not offend let us suppose a certain Bishop were here demanding us By what authority we do preach and we like wise would demand him By what authority he were a Bishop that is whether he was elected by the Seniours of his Church whether the people had desired to have him and whether his life manners and doctrine had been examined and he would answer that he was so and so called but the contrary is manifestly known we call the consciences of those who hear us and know the matter to bear witness If he say We are not Ministers because we have not imposition of hands we might answer Thou hast but one thing the imposition of hands and if the want of that as thou thinkest make us to be no Ministers the want of the other two which are more principal make thee to be no Bishop We speak also another thing albeit beyond our purpose and against our will but that this assembly may see how this question is full of enuy If one were demanding that Bishop From whom had he received imposition of hands and for how much he had bought his title he would answer I had imposition of hands from Bishops and I bought not imposition of hands but only for my place I gave two or three 1000 Crouns which is as if one would say I have not bought the bread but I bought the wheat I say If this contest were judged by the Councels and decrees of the Church it would make many Bishops and Curats ashamed And we speak thus not of intention to bring Quid pro Quo but that yee may see how unwillingly we touch the matter and would have other things handled lest the work of peace be hindred We would have spoken of the article of the Lords Supper because the Cardinal of Lorrain promised to satisfy us in this point of doctrine which is a principal one by the proper words of the Fathers this we do eagerly desire And to satisfy this desire one article was culled from so many and necessary articles of the faith and it was said unto us Either subscribe unto this or we will proceed no further If they were our Judges and sitting upon out lifes they would not say Subscribe but We condemn you Their office leades them into another manner of speach and they should shew if there be any errours in our doctrine We are here before you to give an account of our doctrine unto God and unto all the world and to obey God and the King and you ô Queen so far as lyeth in us to the pacisying of those troubles about Religion If yee had to do with us only who now are here ye might easily have your wills but we represent a greater number not only of this kingdom but in Helvetia Poland and other parts who think long to hear whether this Conference will turn but when they shall understand that in stead of a free Conference the tenth part of an article was exhibited unto us with these words Either subscribe or no more Albeit we would subscribe what were ye the better Others will know whether we have subscribed by force of argument or by constraint Wherefore ô Queen we most humbly beseech that so good and profitable a work be not broken off and that you will vouchsafe to grant such men which will not disdain to dispute soberly Nevertheless lest they say We have not an answer we receive all those passages which Espencaeus brought out of Caluine but in that bit of an article out of the Augustan Confession many things are to he considered 1. the whol Confession should have been propounded and not a line only 2 we would know whether the Cardinal propoundeth it in his own name or of the Prelates and then we would give thanks that they confess themselves overcome in the article of transsubstantiation which is justly condemned by all the Reformed Churches 3. if we should subscribe they also should subscribe that our Churches may understand what we have dene 4. and if they will come to the whol Confession of the Germans we trust that we are come unto a very good way of concord and unity In the mean while we affirm that the Lord Jesus is present in the use of the Supper where he offereth exhibits and truly gives unto us his body and blood by the operation of the Holy Ghost we eat the same body that was broken for us but we eat spiritually and by faith that we become bone of his bones And if this be not sufficient it is hard to speak of so great a mystery in few words if it seem good unto the Cardinal let us consider and confer the Scriptures and writings of the Fathers as he hath promised and if it please you ô Queen to appoint a convenient form of collection and to appoint Notaries to receive our disputations We trust yee understand that we came not to bring disorder and trouble but would dedicate ourselves unto God unto your Majesties and the whole Christian common-wealth and specially unto the tranquillity of this Realm The Prelates were angry that he had spoken of their Vocation and Lorrain said He had dishonoured the Queen into whose hands the right and liberty of election was given So there was bragging of the Cardinall and Prelates and
not do it by another writing I protest unto heeâ— Christian reader my very great grief that those epistles are not blotted out of that works as also in that too large preface which also without my knowledge is prefixed unto that work I allow not whatsoever things may seem to maintain strife or unjust explication or commendation of the sacrament or may seem to advance any man with the disparagement or imputation of others but of this at another time only I would now purge myself from that edition But whereas I have alledged the writings of M. Luther Zuinglius Oecolampad and mine own concerning the presence of the Lord in the holy Supper godly reader doubt not but I have done so to advance the true doctrine of the sacraments and the agreement of the Churches and not for the pleasuring or contemning of any man or of a mind to offend any or to commend any without cause or desert I know by the Lords grace that Luther thinks well of this mystery as of all things whereof true knowledge is necessary unto Religion Therefore seing in the former editions of my Enarrations I have spoken against the natural either union of the body of Christ with the bread or its circumscriptive inclâ—sing in the bread as also of the comforting of consciences by the only outward receiving of the sacrament and against such other fictions as if they had followed upon the words of Luther which he had used when he was speaking of the sacraments it is my part both for Luthers cause who hath deserved well of the Church and for the Church of God and for Christ himself to testify unto the world that I acknowledge him to be free from such devices not only in his judgement but in his words lest any one upon occasion of my writing which may seem to fight with Luthers writings shall think that either Luâ—hâ—â— maintaines any presence of the Lord in the Supper unworthy of the Lord or that I maintain no presence The judgement of Zuinglius and Oecolampad so far as I could understand it therefore have I mentioned that those who reverence these mens works now knowing that these did not maintain naked seals in the Supper without Christ may the more willingly receive the truth of the sacrament if they have missed it and cleave faster unto it if they continued in it and such who make no account of those mens writings should no way reject the gifts of God which were bestowed on those in no small measure specially on Oecolampaâ— as his elaboured works shew abundantly .... God remove all contention from his people and all proposterous affectation and contempt of men and give us grace to embrace his trueth truly and to pâ—omote it happily Amen So far Bucer This was written in the year 1536 what may be gathered out of it I leave unto the judicious reader as also how it agreeth with the practise and doctrine of Luther and them who have followed him after that year CAP. IV. Of BRITANNE 1. William tindall is reckoned among the Englishes to have been next VV. Tindal an English mastyre unto John wickliff for knowledge of the faith and innocency of life he instructed the people in true faith toward Christ as his books yet extant do shew clearly and none did reveale Antichrist more plainly John Fisher Bishop of Rochester did provoke King Henry VIII against him and called him a rebell and contemner of the Kings lawes Therefore he wrote a book with this title The obedience of a Christian man and how Christian rulers ought to governe wherein also if thou marke diligently thou shalt find eyes to perceive the crafty conveyance of all jugglers In his epistle to the reader he saith The word of God is ever hated of the world neither was ever without persecution as thou mayst see in all the histories of the Bible both of the New and Old Testament neither can be no more than the sun can be without his light And forsomuch as contrarily thou art sure that the Popish doctrin what it is Popes doctrin is not of God which as thou seest is so agreeable unto the world and is so received of the world or rather which receives the world and the pleasures of the world and seekes nothing but the possessions of the world and autority in the world and persecutes the word of God and with all wilies drives the people of God from it and with false sophisticall reasons makes them afrayd of it yea curâ—eth them excommunicates them and brings them in belief that they be damned if they look on it and that it is but doctrin to deceive men and move the blind powers of the world to slay with fire water and sword all that cleave unto it Fol. 6. God promised to David a kingdom and immediatly stirred up King Saul against him to persecute and hunt him as men do hares with grehounds and to feret him out of every hole and that for the space of many years to tame and meeken him to kill his lusts and make him feel other mens diseases to make him mercifull and to make him understand that he was made King to minister and serve his brethren and that he should not think that his subjects were made to serve unto his lusts that it were lawfull for him to take away from them life goods at his pleasure O that our Kings were so nurtured now a dayes which our holy bb teach in a far other manner saying your grace shall take his pleasure take what pleasure yee lust spare nothing wee shall dispence with you wee have power wee are Gods vicares and let us alone with the realme wee shall take pains for you your Grace shall but defend the faith only Fol. 13. he saith unto the Curates Wherefore were the holy dayes appointed but that the people should come and learne are yee not abominable Schoolmasters in that ye take so great wages if ye will not teach if yee would teach how can ye do it so well and with so great profit as when the lay people have the Scripture before them in their mother tongue for then they should see by order of the text whether thou juglest or not .... but alas the Curates themselves for the most part wote no more what the new or old testament meaneth than the Turks do neither know they any more than The Bible was unknowen to Curats that they read at masse matens eevensong which yet they understand not nor care they but even to mumble up so much every day as the pye popingay speak they wote not what to fill their bellies If they will not let the lay man have the word of God in his mothers tongue yet let the priests have it which for the most part of them understand no Latine at all .... A thousand things forbid ye which Christ made free and dispence with them again for money neither is there any
were instant to begin and the most part condescend to treat of doctrin and Reformation jointly so that also a Letter was sent unto the Pope craving to further the Synod and to solicite the Princes for continuing peace among themselves as also other Letters were written unto the Emperour unto the French Roman Portugal Kings and other Princes requiring them to conserve peace to send Ambassadors to secure the high-wayes and to cause their Prelats resort unto the Synod Those Letters should have been read and sealed in the ensuing congregation but they could not agree what seal to use In a word before the next Session they could agree only that they should begin with heresy and because they were informed of more prelats a coming they delay the next Session untill Aprile 8. Again the Legats send for their oft demanded instructions and they advise to begin at the controversies between them and the Lutherans concerning the holy Scriptures and the abuses brought into the Church in that matter About that time the Conference in Germany was dissolved and the Pope thought it scandalous to delay any more so he gave information to begin according to the advice but so that they be slow in the Reformation Accordingly on February 22. 1546. it was ordained to read Luthers books and frame articles concerning the Scripture to be censured by the Divines and so matter to be prepared for Decrees As for abuses every one should call to mind what he thought needfull to be Reformed and what remedy is fittest The articles of doctrine were propounded of the sufficiency of the Scriptures 2. Of the number of the books 3. of the Latin Translation 4. Of the perspicuity of the Scriptures In the first article all did agree to make Traditions Of the Scriptures equal with the Scriptures excep Antonius Marinarus a Carmelite whose discourse was called Lutheran They all agree to canonize the Apocrypha on these two they spend sixe congregations In the third article was difference between them who were ignorant of the languages and a few having a taste of Greek Frier Aloisius de Catanea did prove by authority of Jerom and Cardi. Caietan that the Hebrew edition of the old Test and the Greek of the New are the pure fountains and all Latine translations are but impure brooks and so have been accounted in all time by past The greater number said This opinion openeth a door unto Lutherans the doctrin of the Roman Church is by Popes and Divines founded upon the Latine Bible and if it be lawfull to scan whether it be rightly translated the base Grammarians shall be preferred unto the Bishops and Cardinals and the Inquisitors shall have no place if they be ignorant of Hebrew and Greek Do Isidorus Clarus a Brescian and Benedict an Abbot discourse historically of the old and later Translations and of their account at the first and how at last that which is called vulgata was patched of them both Andreas Vega a Franciscan commends that Latine but preferreth the Hebrew and Greek In the end sixe Divines were deputed to correct the Vulgata to be printed by auhority of the Councel There was no less difference concerning the expounding of Scripture some alledging the authority of Car. Caietan said The Spirit of God is tied to no age and all men should be encouraged unto the diligent and sober study of Gods Worde Others said Vnbridled spirits must be curbed or else can be no hope to see an end of the late pretences neither do the Lutherans gain upon any but such who study the Scriptures the study of Aristotle is safer and the Word of God should be kept in due reverence from it is much derogated when it is too common Dominicus Soto a Dominican said In matter of faith every one should be tied to the exposition of the Church but in manners let every one abound in his own sense so that piety and charity be preserved otherwise men may fall into inconvenients by contrariety of expositions among the antient Fathers who never required that they should be absolutely followed The opinion prevailed which held that the Scriptures are already so well expounded that there is not hope of any more good and if any man will not be content with the Antients let him not trouble the world with his whimsies The Divines had discoursed so irresolutely that the Prelats who scarcely understood the discourses and yet have the power of suffrage doubted what to say in the canons and anathema's therefore overture was found to add anathema unto the Decree concerning the number and species of the books but the other canons should have no anathema lest they accuse their own Divines They talk of many abuses and a Decree was made against the pettiest for hast because the Session was approaching There the Decrees were read and the fifth Session was appointed to be Juny 17. Five Cardinals were present and 48 Bishops and none of them saith my author remarkable for learning The canons were sent to Rome The Court after information how particulares were debated began to think they must attend the Synod more narrowly therefore the Pope sendeth moe Cardinals and admonishes the Legats that the Decrees should not be published before they be advised at Rome he admonishes also to avoid too much flowness but bewar of celerity lest there be not time to receive order from him what to propound deliberat and conclude and spend not time in points not controverted as they had done now in some undoubted points finally take heed that the Papl authority be not permitted unto disputation At that time the Pope had deposed Herman Bishop of Colein for heresy as was pretended and ordained Adolph Count of Scavenburgh into his place and he wrote unto the Emperour for this effect Charles loved not Herman for the same heresy yet fearing that he would joyn with the ptotesâ—ants would not consent Hence arose a new jealousy between the Pope and the Empetour The Protestants complain that they were condemned not only being not heard but without the Councel by the Pope alone and therefore it is needless for them to go unto Trent IV. In the first congregation the Prelats urge two points of Reformation Sess V that were propounded and left-of in the former Session The Legats would treat of original sin Because they could not agree Letters were sent to Rome and in the mean while another order was prescribed for dispatching affaires to wit there must be a congregation of Divines to treat of doctrin and Canonists must be joyned with them when they come to Reformation yet so that Prelats might be present if they please And another Congregation of Prelats to frame the Heads of doctrin and Reformation which being examined and digested according to the most common opinion should be brought unto the generall congregation and there the voice of every one being known decrees may be framed by the determination of the greater part and then
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
from above from the Father of lights 15. The priest distributing the Sacrament of the Supper speaketh unto every one of the communicants in these words Receive thou grace from the Lord and mercy from God our Saviour 16. Unto these words he who receives the mysteries of the holy Supper answereth Son of God make me partaker to day of thy mystical Supper I shall never deny thee I shall not kiss thee as Judas did but as the thief I will confess thee remember mee Lord in thy Kingdom 17. They sing not in time of communicating but al the spectators do meditate on these holy mysteries with singular devotion 18. When the communion is finished is a thanksgiving and a prayer then the priest turning toward the people blesseth them in this manner The blessing of the Lord be upon you And all the people say Amen Demetrius told mee those things concerning the Masse which is celebrated four times a year as I have said But in their dayly meetings the same Demetrius told mee the Christians have this custom 1. The priest beginneth with a blessing as in the Masse 2. Publick prayers are made a lesson is rehearsed out of the holy Scriptures and there is a short Sermon 3. When the prayer is finished bread is distributed without wine they call not this bread the body of the Lord but it is given in token of mutuall brotherly-love that their mindes being admonished by this sign may be united who eat of the same bread 4. When they have eaten that bread they are dismissed with this blessing The blessing of the Lord be upon you So Heming XIV It may be required here why is not mention made of the tares which the ill man did sowe among the wheat in this Century I intended indeed to have marked those heresies but partly because these are collected already and partly that this Compend hath swelled bigger then I intended I leave them and only will writ a little of a late kind of Monks in the Roman Church these are the Jesuits They had their first hatching Of the Iesuites from Johannes Petrus Carafa a Venetian who became Pope Paul IIII. But because he brought not that Order to an establishment his name is forgot in their genealogy and Ignatius Loyola is called their first father This was a Spanjard and a Captain When the Frenches beseeged Pompejopolis his one leg was broken and the other was wounded with a bâ—llet when his wounds were cured so as might be he saw that he could not follow the warrs as he intended thereupon he took himself unto a reteered life and reades the Legend's of Saints as they are called and went to Jerusalem for devotion after his returning he began to studie in Compluto Salamantica and then at Paris where he became Master of Arts An. 1536. Then he intends to begin a new order and hearing what Carapha had intended he will prosecute that project for upon occasion he lived at Venice He takes with him ten fellowes of his minde and go togeher for confirmation of their Order The Cardinals opposed him because the world was complaining of the multitude of Orders and Monks and indeed there was more need to restrain the number then add new But Loyola said The Franciscans and Dominicans who were wont to be stout Champions for the Apostolical See had failed of their duty but if his Order were confirmed he and all his fellowes will oblige themseves to do what they can for confirming the Papal power Upon this motive Pope Paul III. confirms the Order with this limitation that their number should not exceed sixty but in the year 1543. the Pope understanding of their diligence takes off that restraint of the number What sort of men those are may be wel known by two litle books one under the name Aphorismi Doctrinae Jesuitarum printed An. 1608. another called Anatomia Societatis Jesu printed An. 1643. The first saith They maintain all thearticles determined by the councel at Trent and namely these 1. The Pope hath spiritual and temporal power to command forbid to excommunicat and escheat to set up and cast down Emperours Kings and Princes and who believe not this is an heretick 2. All clergy-men Monks and Nonns and all their priviledges are al together free from obedience censures and taxations of Magistrats all Princes should commit their chief castls and fortresses unto church-men rather then to laicks 3. Unto the pleasure of the Pope belongeth the authority of the Scripture the interpretation and power of changing it and the Pop's Decrees are absolutly necessary unto salvation and they are firm and obligatory 4. Albeit the Pope be a man yet seing he is the Vicar of God on earth and therefore Divin honor should be given unto him he cannot err in matter of faith albeit all other men yea and councels may erre and for this cause appeals may be from Councels unto the Pope but not contra 5. All capitulations constitutions leagues fraternities priviledges of Emperours Kings Princes and States whereby any other religion is permitted excep the Romish religion are of no validity although they had been ratified by solem oaths 6. All Papists every where should endeavour to oppress by fire sword poison powder warre and whatsoever engines all hereticks especially Lutherans and their abbetors even these Politick Catholicks who would rather observe peace then contribute to oppress hereticks 7. But if Papists do fear that enterprices shall be in vain and dammage may befall the Romish religion in this case may be a toleration and they may wait for better occasion 8. When Popish subiects have in an assembly judged an Emperour King or Prince to bea tyrant then they may cast him off and deliver themselfs from all obligation but if they can not assemble then any subject taking the advice of a Jesuit or any such Divine may yea he doth meritoriously to kill that King or Prince 9. If subjects have a Lutheran or Calvinian Prince who would compell them into heresy those subjects are free from all homage and fealty and they may expell or kill him 10. Yea Emperours Kings and Princes may be killed if Jesuites or other grave Divines judge them tyrants 11. The Pope may give unto Catholiks the Kingdoms dominions and territories of all hereticks and infidels and such donations are validâ— 12. Jesuites and other Catholick priests when examined by heretical Magistrats may use equivocations fained names and cloaths and they may deny the truth for insinuating themselves abroad or for bringing their designements to pass 13. Jesuites and other Papists may use equivocations when he who is demanded thinks that that Judge hath not lawfull power to question him or his adversary hath not just cause to plead 14. Neither is every catholick tied to answer according to his mind unto privat catholicks but he may equivocat and deceive his demanders 15. This equivocation is a profitable Art and a new prudence These Aphorisms are proved particularly by
the King was commoved for the dis-honor he apprehended done unto him that day therefore they left off their commission and vvent to their lodgings The next day the King vvent to Lithgovv all that vvere not ordinary inhabitants in Edinburgh vvere commanded to leave it the Lords of the Session vvere vvarned to be ready to remove and to sit vvhere they shall be advertised by the next proclamation the Magistrates vvere commanded to search and apprehend the authors of that hainous attempt Some of the burgesses vvere committed to sundry vvards the Ministers of Edinb were commanded to enter into the castle of the town because the Kings wrath was hotest against them and to the end the chief Octavianes might use them at their pleasure After advice with some others it was thought expedient they should withdraw themselves till the present flamm were over For all the diligent inquisition which was made many daies no ground could be found of any conspiracy against the King or any other only when the tumult was raised one or two cried to have some of the Octavianes abusers of the King to take order with them for which words they were fined If there had been any intention to do harm unto any man what could have himdred then from doing it there was no party in readiness able to withstand them Yee see then the tumult of Decemb. 17. was no just cause to move the K. to charge the Government of the Church nor to wrong the wholl Nationall Church for the tumult of one town howbeit their fact had been grounded on bad intentions nor may Ks thrust Christs government to the door for the faults of men and bring-in what forms they please But as no just occasion was givē so that tumult can not serve so much as for a pretence seing as it is now discovered the alteration was intended before December 17. On the 20. day Pa. Galloway was sent unto the K. at Lithgow but was not suffered to come neer the King only a copy of a Band was sent unto him whereof mention was made before to be subscribed by the Ministers Under pain of losse of their stipends but he and others after him refused for many reasons The questions whereof mention was made before 55. in number came forth in print soon after and the Convention of the Estates and of the Ministry was appointed to be held at Perth February 29. for consulting upon and determining the jurisdiction spirituall of the Church alswell in application of doctrin as the whole policy in all these questions the main point of policy to wit the superiority of Bishops was conceiled howbeit chiefly aimed at In time of these sturs in Scotland began throughout England the more solemne and pious observation of the Lords The keeping of the Lords day began in England day upon occasion of a book set forth An. 1595. by P. bound Doctor of Divinity and enlarged with additions An. 1606. wherein these following opinions were maintained 1. The command of sanctifying every seventh day as in the Mosaicall decalogue is moral and perpetual 2. Whereas all other things in the Jewish Church were taken away priesthood sacrifices and Sacrament this sabbath was so changed that it still remaines 3. There is a great reason why we Christians should take ourselves as streightly bound to rest upon the Lords day as the Jewes were upon their sabbath it being one of the moral commandements whereof all are of equal authority 4. the rest upon this day must be a notable and singular rest a most carefull exact and precise rest after another manner then men are accustomed 5. Schollers on that day are not to study the liberal Arts nor Lawyers to consult the case nor peruse mens evidentes 6. Sergeants Apparitors and Sumners are to be restrained from executing their offices 7. Justices not to examin causes for the conservation of the peace 8. Ringing of more bells then one that day is not to be justified 9. No solemn feasts nor wedding dinners to be made on that day 10. all honest recreations and pleasures lawfull on other dayes as shooting fencing bowling on this day is to be forborn 11. No man to speak or talk of pleasures or any other worldly matter It is almost incredible how taking this doctrine was partly because of its own purity and partly for the eminent piety of such persons as maintained it so that the Lords day especially in Corporations began to be precisely keept people becoming a law to themselves forbearing such sport as by Statute were yet permitted yea many reioicing at their own restraint herein On this day the stoutest fencer layd down his buckler the skilfull Archer unbent his bow counting all shooting to be besides the Mark May-games and Morish-dances grew out of request and good reason that bells should be silenced from gingling about mens leggs if their ringing in Steepls were judged unlawfull some were ashamed of their former pleasures like children vvho grovvn bigger blush themselves out of their rattles and vvhistles Others forbear them for fear of their Superiors and many left them off out of a Politick compliance lest othervvise they might be accounted licencious Yet the learned vvere much divided in their judgement about these doctrines some embraced them as antient truths consonant to Scripture long disused and neglected and now seasonably revived for the encrease of piety Others conceived them grounded on a wrong bottom but because they tended to the manifest advancing of religion it was pitty to oppose them seing none have just reason to complain being deceived into their own good But a third sort flatly fell out with these positions as galling mens necks with a Jewish yoak against the liberty of Christians that Christ as Lord of the Sabbath had removed the rigor thereof and allowed men lawfull recreations that this Doctrine put an unequal Lustre on the Sunday on set purpose to eclipse all other holy dayes to the derogation of the authority of the Church that this strict observance was set up of faction to be a character of difference to brand all for Libertines who did not entertain it How ever for some years together in this controversy Dr bound alone carried the Garland none offering openly to oppose yea as he in his second edition observes many both in their preachings writtings and disputations did concurr with him in that argument and though Archb. Whitgift in the year 1599. by his Letters had forbidden those books any more to be printed and Sir John Popham Lord chief Justice in their year 1600. did call them in yet all their care did but for the present make the Sunday set in a cloud to arise soon after in more brightness for the Archb. his known opposition to the proceedings of the Anti-episcopal Brethren rendred his actions more odious as if out of envy he had caused such a pearle to be concealed and some conceived though it was most proper for Judge Popham's place to punish
fellonious doctrine which robbed the Queens subjects of their law full liberty yet he was no competent Judge in this controversy and though he had a dead hand against offenders yet these doctrines though condemned by him took the priviledge to pardon themselves and were published more generally then before Th. Fuller in the Church hist lib. 9. XXXV The Synod of Fife meeting at Couper February 8. 3597. ordained every Presbytery within the bounds to direct two of their number to meet at Santand february 21. to confer and resolve with common consent upon the most solide answers unto these questions for strengthening the brethren They sent also some Ministers to supplicat the King not to hold that Convention which was appointed to be at Perth or at least to delay it untill the time of the ordinary assembly which is to be in Aprile and to shew unto him that no presbytery hath power to give commission unto any of their brether to call in question or put into doubt the determinations conclusions of the Generall assembly as also to supplicat his Majesty to relaxe the Ministers of Edinburgh from the horn and restore David Black to his own place They set down instructions limitations unto the Commissioners that were to be sent from the Presbyteries to Perth if the dyet shal be keept The Presbytery of Edinburgh and others did the like The brethren that were appointed by the Synod of Fife meet in Santandrews and resolve upon answers to the questions others also namely Pa. Galloway took paines there-in The Ministers come to Perth february 29 moe out of the north than were wont to be seen at any Gen. assembly Great paines was taken by Courtiers Politicians to divide them into factions they complain unto the Ministers of the North. that the South Ministers were seveer undiscreet arrogant and usurp the government of the wholl they commend the Ministers of the North as men of better disposition and more discretion and doubted not if they were acquainted with his Majesty they shall in short time see all matters brought to a good point Sir Patrik murray was diligent in making their acquaintance with the K. and they had accesse late at night and early in the morning The cheif of these wrought upon others comming from the North so they began to look bigg on their brethren and blamed the Ministers of the south namely as they were informed to speak the Popes of Edinburgh that they had not handled matters well and had almost losed the King Others how beit grieved at such speaches stood to their instructions both privatly and publickly so that the sitting of the Assembly was put off for two or three days James Nicolson had long conference with the King till midnicht and when he returned to his chamber he told James Melvin some of the Kings speaches insinuations mixed with threatnings and added I perceive the King will wreck himself and the Church both unless we look better about us and yâ—eld so faâ— as wee may rather than lose all James Melvin perceiving him to be changed said I see no better resolution than as they have done in former times to seek God by prayer and discharge our duties faithfully committing the event unto God to whom the cause belongeth as â—or my selfe by Gods grace I will never yeeld â—o any thing contrary to what we have sufficiently warranted by his word and have possessed so long with so confortable frutes If wee passe at this time from the least point it will shake us loose disarm us of the trust we have in the equity of our cause and break that unity whereby we have stood so strong untill now On the third day the Ministers were 〈◊〉 Sir Patrick Mâ—rray in the Kings name to resolve Whether they would hold the Assembly or not Peter Blackburn Minister at Aberdien â—â—aintained that they might and James Melvin held the negâ—tive The brethren seemed for the most part to encline unto the negative but by the persuasive speaches of James Nicolson and especially by the Kings authority many were induced to consent Commissioners from eight Presbyteries voted in the negative that the meeting could not be held for a Generall assembly and commissioners from elleven allowed it for an extraordinary Generall assembly ...... They which were in the negative acknowledged the meeting to be lawfull and that they came in obedience unto his Ma. but not as having the power of a Gen. assembly but rather to remitt the finall answer unto the Assembly it was a meeting of the Ministry upon the Kings missives sent unto them and others than Ministers should be members of the Generall Assembly according to the acts and practise of the Church and whereas the Moderator of the preceeding Assembly was woâ—â— to begin with exhortation and prayer and then a Moderator was chosen now by instigation of Courtiers David Lindsay Minister at Lieth took upon him the office of Moderator without election The former Clerck being defunct now another was not chosen nor taken sworn according to the former order So here order and unity was broken So for from the beginning of Section 34. I have written out of The Historicall Narration Now I returnt unto the book of the Assemblies I. In Sess 3. March 2. The Kings Commissioners do present the articles following with this preamble Seing the quietnes of the Church and the freeing of the same from slander which upon the contrary effects would necessarily follow is the chief Butt and end at which his Majesty shuteth in the conveening holding of this present Assembly Therefore and for avoiding fashions and longsom disputations whereupon diverse uncomely controversies and debates may arise his Majesty hath thought good to remitt the decision of a great number of the pretended questions to a better opportunity to be reasoned in the mean time by such as shall be authorized by commission to that effect and for the present shall content himself with the decision of these few articles following having made choice of none but such as necessity of time could not permitt to be delayd without great harm and slander to follow 1. That it be not thought unlawfuli either to the Prince or any of the Pastors at any time heerafter to move doubts reason or crave reformation in any point of the externall policy government or disciplin of the Church that are not essentially concerning salvation or is not answered affirmativè or negativè by any expresse part of the Scripture Providing it be done decenter in right time and place animo aedisicandi non tentandi 2. Seing the Civill Politicall government of the Church belongeth alanerly unto the King his Officers and Counsell and is no way pertinent to the Spirituall Ministry of the word that no Minister shall hereafter at any time medle with matters of the Estate in the pulpit or with any of his Maj. lawes statutes and ordinances but if any Minister shall think any of them