intend to hold unto our last breath wee firmly believe of the Holy Ghost wee believe the Holy Ghost and in the Holy Ghost Of the Holy Ghost that he is the one true God with the Father and the only begotten Sonne distinguished in this only that he proceeds from both by vertue of which faith quickning renewing reforming every one attaineth the participation of Christs meritorions grace justification truth fortitude and perfect salvation by which Spirit also the Holy Church is grounded in the faith of Christ against which the gates of hell are not able to prevaile which also by the same Spirit in the members of true faith he washeth justifieth sanctifieth ordereth governeth gathereth strentheneth fructifieth As also by the same Spirit were the Holy Scriptures inspired and are known by him the members of the Church are vnited from him are the gifts of ruling the Church and many other things which by the same Spirit are made perfect unto the life of glory Wee believe the Holy Ghost when wee fully consent unto the Divine Scriptures or Apostls of God Wee believe in the Holy Ghost when with clear knowledge and unfained faith wee love him and with the members inspired by him wee keep his revealed truth unto eternall glory By the same fulness of formed faith wee believe that the holy Catholick Church in respect of the foundation of lively faith is the number of all the elect from the beginning of the world unto the end thereof whom God the Father in Christ by his Spirit hath chosen justifieth calleth unto the glory of salvation and magnifyeth without which is no salvation unto man But in respect of ministry and dispensations wee believe that the holy Catholick Church is the congregation of all Ministers and people subdued by obediente obeying the will of God from the beginning of the world unto the end of it whom God only sendeth inspired by his Spirit giving them the word of truth peace reconciliation that they may bring forth the fruit of salvation in the unity of the Church and their travell be not disappointed of the saving reward whose names and number He only knoweth because he hath writen them in the book of life That first Church hath none that shal be damned and the other is mixed untill the appointed time of the last judgement But the Church of malignants seekes them that are of that evil one whom Satan sendeth in this time of mortall life to the perdition of the world and tryall of the elect On this Church all the curses and sad things that Christ his Apostls have foretold shall be heaped to wit that they who are unworthy of ecclesiastical honour may rule over them by their power The promises also of renovation are fulfilled in her And yet wee arrogate not so much unto us as that we would be called or bee the only Catholick Church as if salvation were to be found with us only but wee endeavour with all diligence to be partakers of the ecclesiasticall truth and wee are afraied to be subject unto orobey evill workers whom wee find to be enmies of the Church and its truth for fear of everlasting damnation and for obedience unto Christ and because they doe minde speak and doe unto his Church things contrary unto his law Wherefore wee willingly endure oppression tauntings and calumnies for the salvation of our souls for un less Holy fear and the horrour of hell did withhold us we would embrace the liberty of the world with it's vanities wherin one may live as he listeth But wee would rather choose the strait derided and sad way in which our Redeemer Christ and the Church his spouse condemned by the world and despised yet following the example of Christ have walked than to taste and follow the momentany pleasures of the world The first and chief ministry of the Church is the Gospell of Christ whereby grace and truth that were painfully purchased by the torment of the cross is revealed which grace is given for salvation by the Holy Ghost and God the Father unto the Elect which are called by the gift of faith Another necessary ministry of the Church wee declare to be the word of teaching by which the saving truth is known in the sense of faith through which knowledge the life of grace and glory is administred unto the men of good desire Likewise wee declare that the seven sacraments are useful unto the Church of Christ by which Sacraments the promises of God are signified to be fulfilled unto believing people and by them entrance into the Church of God for keeping unity among them that walk unto glory is ministred Faith which God gives causeth us think of baptisme the first Sacrament these things whosoever of ripe age by hearing Gods word believeth and believing is renewed in soul and is enlightened such by outward washing for argument of inward cleanness attained by faith should be baptized in the name of the Father Sonne and Holy Ghost into the vnity of the holy Church Our profession is also extended unto children which by the decree of the Apostles as Dionysius writes should be baptized and then by the guidance of their God-fathers being instructed in the law of Christ should be invited unto and accustomed with the life of faith By faith received out of the Holy Scriptures wee professe that in the dayes of the Apostls this was observed whoesover in their young years had not received the promises of the gifts of the Holy Ghost such did receive them by prayer and imposition of hands for confirmation of aith Wee thinke the same of infants Whosoever being baptized shall come to the true faith which he purposeth to follow through adversities and reproaches so that new birth appeareth in his spirit and life of grace such a one should be brought unto the Bishop or priest and being demanded of the truths of faith and of Gods commandements and of his good will and constant purpose and works of truth and shall testify by confession that all these things are so such a one is to be confirmed in the hope of attained truth and he is to be helped by the prayers of the Church that the gifts of the Holy Spirit may be increased in him for the constancy and warrefare of faith and finally for confirming the promises of God and the truth that he hath he may be associated into the Church by laying on of hands in vertue of the name of the Father of the Word and of the Holy Spirit By this faith which we have drunk from the Holy Scriptures we believe and confesse with our mouth Wheresoever a worthy priest with believing people according to the mind and purpose of Christ and order of the Church shall shew forth his prayer with these words This is my bodie and This is my blood immediatly the present bread is the body of Christ which was offered unto death for us and so the present wine is his blood shed
all men to be saved understand thou all which are saved and to come unto the knowledge of the Trinity which is the highest and substantial truth On Cap. 3. he saith The Church is called both the ground and Pillar of truth which is but one thing for the firmness of saith and because the Church is established by heavenly doctrines and Divine miracles In this observe that the faith or truth depends not on the testimony of the Church but the Church is a ground or Pillar because it hath firm faith and is established by Divine doctrines On 2 Tim. 1. at these words I thank my God whom I do serve from my fore-fathers he saith This he saith that he may shew that the ancient Fathers which were before the coming of the Lord had the same faith which he and the other Apostles had and did descend from those Fathers unto the Apostles and from them unto us as also it descendeth from us unto them which shall come after us In this one testimony many things may be observed against the present Tenets of the Romish Church if I would stay but one thing though but a negative I cannot omit that in all these descendings is no mention of any dependance on the Roman Bishop or faith so that if we have the faith which the fore-fathers and Apostles had and they which had the same from them whether the Church of Rome now have the same or not have it we have the true faith On Cap. 2. at these words The Lord knows who are his This is the impression of the Seal He knows that is the Lord hath chosen them which belong unto his inheritance and this is the seal of faith because when others depart from the faith they which are Elect can in no way be seduced Many such other testimonies may be observed in that Exegesis which Villapand calleth a rich treasure a rich treasure it is which so clearly sheweth the faith of the Church of that time and that the Church of Rome now having forsaken that faith in so many particulars hath departed from the truth And therefore Bellarmin was more wary then his brother and though he did bring that testimony concerning the change of the bread yet no where else would name that book nor the Authour of it in his book De Scriptoribus Ecclesiasticis although he forgot not others of less note 18. Haymo was Bishop of Halberstad about this time but it seems he was younger then Remigius He writ sundry volumns especially two books of Homilies In the first called Pars hyemalis he hath these sentences In Feria 4. quatuor tempor at these words Ave gratta plena he saith She is well said to be full of grace because she had attained what no other woman had attained to wit she did conceive and bear the Authour of grace Behold he expoundeth these words otherwise then the Papists do now And here his words are Gratiam quam nulla alia meruer at assequitur and I have translated the word meruer at after this manner because as I have marked before the Ancients do use it in this signification and as follows Haymo was far from the opinion of man's merit Ibid. at the words That Holy thing which shall be born of thee he saith For distinction of our holiness Jesus is affirmed singularly to be born holy for although we be made holy yet we are not born holy because we are bound with the condition of corruptible nature that every one of us may with the Prophet sigh and say Behold I was conceived in iniquities and in sins hath my mother brought me forth but he only was truly holy which that he might overcome the condition of corruptible nature was not conceived by the commixtion of carnal copulation The Papists do hold that the Virgin Mary was free of original sin to the end that they may the more plausibly commend her to be worshipped as the Queen of Heaven But behold here Haymo saith more then Remigius said for he saith not only that it was the singular priviledge of Christ to be born holy but more he saith That he might overcom the condition of corruptible nature he was not conceived by commixtion Certainly the condition which he overcom was singularly the condition of Maries corruptible nature seeing she was conceived by commixtion Dominic 4. post Epiphan There was a great storm on the Sea because the Persecution of Pagans the Divel stirring them up did arise against the Church so that the ship was covered with the waves that is the persecution waxing the Church did scarcely lurk in a few Beleevers neither durst any man confess the name of Christ publickly who was not prepared to die presently for Christ which to have been in the daies of Dioclesian and others the Histories do declare This testimony confutes the Papists holding that the Church doth flourish at all times and witnesseth with us that the Church hath been forced to lurk at some times In Dominic in Septuages on the Parable Matth. 20. he saith This Vine-yard is the holy Church which hath been from the beginning of the World untill the end thereof so many godly as it bringeth forth it begetteth so many branches This Vine-yard was planted amongst the people of the Jews but after the incarnation of our Lord it is inlarged unto the ends of the earth c. In the same Homily he saith Because eternal life is rendred to no man by way of debt but is given through the gracious mercy of God therefore .... And nearer the end he saith Seeing it is given to none by debt but only of gracious mercy unto whom he willeth none can grumble at the righteousness of God because he sheweth mercy on whom he willeth and whom he willeth he hardneth he shews mercy of his own goodness and he hardneth without iniquity because although his judgments are sometimes hid yet they are not unjust In Feria 4 post Iudica on Ioh. 10 he saith on these words And I give unto them eternal life These are the Pastures which he did before promise unto his Sheep wherein no herb withereth but all is green all waxeth all abideth whole and whatsoever is once taken in is possessed for ever And they shall not perish for ever here understand as ye shall perish which are not of my sheep And none shall pluck them out of my hand that is from my power Here he affirmeth the perseverance of the Elect and the damnation of them which are not elected In Feria 6 post Iudica on Ioh. 6. on these words My flesh is meat indeed he saith Seeing all men do desire by meat and drink that they may not hunger nor thirst nothing can do this truly but this meat and drink which maketh them who receive it to be immortal and incorruptible and that is the society of the godly wherein shall be full and perfect peace and unity ..... Then he expoundeth how this may be which he hath said
manners the power of calling a Councel returns unto the Cardinals which is the most ready remedie in such a necessity especially seing the authority of the Emperour and of the most Christian King and the consent of the Clergie of Italy and Germany doe all concurre in one and it is according to the practise and Acts of the Councels at Constance and Basile Pope Pius V. caused Thomas Manricus revise and gheld or mangle that book as may bee seen in Biblioth Possevini 9. The Waldenses have been often mentioned and their doctrin hath The Confession and a supplication of the VValdenses been related from the report of others now in the year 1508. these of Bohem being accused before their King Vladislaus and fearing a persecution sent unto him the Confession of their faith with an apologeticall supplication Because I have seen this Confession in Fasciculo rerum expetendarum fugiendar only and so it is not common I think good to insert it heer Most glorious King and our most gracious Lord Wee afflicted men and humbly subject unto your Majesty and falsly cloathed with a contemptible name doe first declare our humble request and also our earnest desire of your long health with the increase of every good thing and freedom from every evill in your happie Empire even at it is our duty to wish unto your Highnesse Wee declare unto your Excellencie that heertofore your Grace's Write is come unto us not by common rumor only but by actuall deed also into many of our hands in which Wrire by the accusation of our enemies which have unjustly given forth their Sentence of wicked judgement against us wee understand that wee ar called wicked and ungodly men seducers of ignorant people and through the craft of the Devill more noisom than the false nation of Turks ..... Wherefore wee most humbly pray that your pietie would patiently heare us for the justice of God and for his mercies sake which wee wish continually that God would give unto you and what wee shall now write you may wirhout doubt think that every point thereof comes from the sincerity of our heart for what wee believe in our heart before God that doe wee in this manner professe with our mouth First wee with a believing mind have received this in which now for some space wee having continued doe intend constantly to persevere with a stable mind and free intention to wit All the truth of faith revealed by the Holy Ghost and then by the H. Ghost layd up in the Scriptures and briefly summed up in the Creed of the Apostls and also really keept by the primitive Church and confirmed by signes miracles sinceer teaching and martyredom and lastly diligently explained by the Nicene Councel by the Bishop Athanasius and many Teachers against hereticks this faith wee confesse to be necessary even in this age for the salvation of our souls So lively faith is the universal fundation of mens salvation which faith is by the gift of the Holy Ghost bestowed principally and by the merite of Christs grace is ministerially preached in the Church by the voice of the Gospel and word of truth and is exemplarly confirmed by the Holy Sacraments We believe and confesse constantly while we live by the same fountain of faith that the authour of faith and giver of Salvation is God almighty one in the substance of Godhead but three in Persons the Father Sonne Holy Ghost one God blest for ever By this faith wee believe of God the Father wee believe God the Father and in God the Father We believe of God the Father that he begetteth his only Son eternally whom of his mercy he hath given unto the World for redemption salvation by whose merite the only Father worketh salvation according to the purpose of his own election By the same faith wee believe God the Father when we doe acquiesce upon his testimony which came down from heaven concerning his beloved Sonne This said he is my beloved Sonne hear him Which also the blessed and ever unviolate Virgin Mary said with a suitable mind VVhatsoever said she my Sonne shall say unto you doe it With the lyke faith wee say also that his commandements are faithfull and true and of God that who ever of ripe age living in faith shall forsake these can no way attain salvation through Christ Wee believe in God the Father when wee knowing that he is the almighty maker of heaven and earth love him with our heart and really keep his commandements according to our knowledge and power The Catholick faith which wee have once received from God maketh us believe of Christ believe Christ our Lord and in Christ Wee believe and professe of Christ the eternall wisdom that he is the true and only God equall in Godhead with the Father and Holy Ghost in power wisdom and that he is eternall life proceeding from the Father by perpetuall generation by whom he made the world Who to fulfill the promise made unto the Fathers came personally from the high heavens for the salvation of the Nations was inclosed in the wombe of the Virgine in the fulness of time seen on earth cruelly racked on the cross when Pilate was President of Judea and with his holy blood gave up the ghost when he was taken off the cross he was layd in a rock ye grave and on the third day was raysed from sweet sliep and lastly on the fourtieth day being taken up in a cleare cloud we believe that he reigneth at the right hand of the Father to wit in a most honorable place and most worthy unto him that all the desires of our heart and all the confidence of our hope may be lifted unto that glory prepared by his blood which sitting on the throne of grace pleadeth as a faith full Advocate for them who shall enioy the inheritance of glorie He leaveth not his Church for which he offered him self unto death destitute of grace vertue and aid by his free gift which Church he preserved diligently in the dayes of his flesh unto him every knee of things that live in heaven on earth and under the earth is so subject that they should worship and reverence the Sonne with the same glorie honour and majesty as God the Father and confesse with their toungs that he sits in his glorie and seat of the majesty of his Father Nor shall he at an time descend untill al contrary Nations being made subject under his feet bee at last consumed with everlasting damnation Wee believe Christ Jesus when wee say that his commandements which oblidge us to believe in him trust and love him for attaining the eternall life of glory are true faith full And we believe in Christ when knowing him to be our God and Saviour wee doe imbrace all his words with full faith and loving him with perfect love are united with his true members in faith love Lastly by vertue of the same faith which we
one Nation and then another Yet so that the Romish Church was like to a lump of sundry Mettles wherein are some pieces of gold and silver but more of brass and baser mettle all mingled in one cake as there every one cannot point out where the good Mettle is yet a cunning Mineralist knows there is gold in that lump and can sever the richer Mettle from the baser and then purifie every Mettle from their own dross and put another form upon them that every one who is not altogether ignorant may know them So in the Church of Rome though Potentates and Nations for ignorance or fear of enmity and sometimes for hope of advantage against their enemies did cleave unto Rome and seemed to make one visible Church yet in all Countries even in Italy under the face of Antichrist many both of the Teachers and teached did detest the Tyranny and avaricious errours of the Pope and in their hearts wished a Reformation and by writ have published to the World all the Truth for besides them who did openly contest with her there is scarcely any article of controversie but we shall find some of their School-men and Monks disputing with us against the now-Romish errours At last it pleased God to put into the hearts of his refining Preachers and Princes to break the faction of the Romish Church and purifie themselves with their adherents from the dross that their Ancestors had contracted and to unite themselves into another form of government And as the Refiner cannot be said to make new gold but only refineth the praeexistent Mettle and gives it the face it had before the commixtion so the Reformed Church is not a new Church for that supposeth a new Church never heard of before but they have taken themselves unto the old Truth which was obscured for a space in the West with corruption in the domineering part and they have returned into the Discipline of the Primitive Church that was interrupted and they are become like unto them who were separate from the Romish Church and both these have joined hands and hearts against the common errours Herein wholesom is the direction of Cyprian to Pompey contrà Epistolam Steph. pap saying Devote and ingenious minds will readily lay aside errour and search and find the Truth For if we return to the Head and Fountain of Divine Tradition human errour ceaseth and the way of Heavenly Mysteries being perceived whatsoever was darkly lurking under a cloud is discovered by the light of Truth If a pipe of a Conduit which was wont to flow abundantly shall fail at any time will not men go unto the Fountain that the cause of the failing may be known whether it hath dried in the head or whether that being whole and full the fault be in the mid-way But if it have failed by the fault of the broken and sinking pipe that the water could not flow constantly they amend and make strong the pipe that the water may be brought for the use of the City with the same aboundance and integrity as it comes from the Fountain This should the Priests of God do which will keep his commands that if truth should be in doubt or changed we should return unto the Divine Fountain the Evangelical and Apostolical tradition and from thence let the reason of our acting arise whence was the order and original It hath been delivered unto us that there is one God and one Christ and one Hope and one Faith one Church and but one Baptism ordained in that one Church from which whosoever departeth he must be found among Hereticks and if he will maintain them against the Church he fights against the mystery of Divine Tradition So far Cyprian THE THIRD AGE Of the CHURCH OR The History of the Church Fading and of Anti-Christ Rising containing the space of 400. years from the Year of our Lord 600. untill the year 1000. CENTURY VII CHAP. I. Of EMPEROURS PHOCAS a mean Captain in Thracia in a sedition An Vsurpâ—r reigneth crâ—ftily wickedly infortunately of the people did kill his Soverain Maurice usurped the Crown and held the Empire 7. years He began to establish himself by favour Cyriachus Patriarch of Constantinople had crowned him and then did hate him for his cruelty against the house and friends of Maurice the Western part of the Empire was aiming at liberty and like to forsake him Wherefore he dealt gently with Pope Gregory I. and after him he set up another of his own mind and then another in the See of Rome They played to others hands the Emperour gave unto Boniface the Title of Universal Bishop and the Pope promised fidelity unto Phocas He was given unto Covetousness in oppressing the Provinces with Tributes to Lust in defiling other mens wives as for Intemperancy carousing was his glory Zonar annal li. 3. In all the Provinces of the Empire was great disorder and little justice The Persians subdued Mesopotamia Assyria Syria and took Jerusalem for Cosroes pretending to revenge the death of his Father-in-law Maurice killed the most part of that Army which had advanced Phocas or assisted him and the rest of them were sent captive into Persia Pe. Mexia France had lately gone away and now Germany a great part of Italy Pannonia Misia and other parts made a full defection Wherefore the Senate of Constantinople seeing And dieth miserably that either the Empire or Tyrant must perish especially Priscus one of the chief Captains under Maurice and now the son-in-law of Phocas and Heracleon the Governour of Affrick whose wife Phocas had defiled consulted together and sent Armies from Affrick and Thracia they took Phocas in Constantinople and gave him just reward they cut off his hands and feet then his privy members at last his head some write they burnt his body in a brazen Cow and others say they cast it into the Sea An. 609. Zonar annal to 3. 2. HERACLIUS son of Heracleon Governour of Affrick was made Hard beginnings bring glory Emperour with general consent of People Armies and Senators and was crowned by Sergius the Patriarch He found the Empire in a troublous time but his glory was the greater His Deputy Campsinus usurps the Kingdome of Italy and was quickly subdued and slain by Eleutherius whom the Emperour sent against him Bajanus made himself King of Bavaria and molested the Empire in the West that Cosroes had the less opposition in subduing Aegypt and Affrick unto Carthage in the end Heraclius brought the Bavarians under command he crowned his son Emperour and went in person against the Persians Pe. Mexia First he dealt for peace by Ambassadors A good cause gives confidence Cosroes said he would not lay down Arms until he had abolished the worship of the crucified God and the Persian God were worshipped every where Then Heraclius was the more confident that the Wars was not so much for the Empire as for defence of the Church and worship of God
so set in Paradise that by his free will only he could have continued in holiness according to the Pelagian errour In the second part they took it ill that although it be said The Elect are saved by the grace of God and life eternal is prepared for those Elect yet it is said that God hath chosen those Elect according to his foreknowledge without mention of grace as if it were grace that the Elect attain life and grace that life is prepared for them and it were not grace but foreknowledge that they are chosen which is manifestly contrary to the Catholick faith because God in chusing them whom he hath predestinate foreknew not their merits so as that there fore he hath chosen them or because he fore-saw that of themselves they would be good but the very election that of the mass of perdition they were made the vessels of mercy without any good merit it was only grace by which they were severed from the children of perdition for the Apostle diligently commends unto us this election not of merits but of grace whereby not the good works of any were foreknown but only divine mercy was prepared Rom. 9 For the children being yet not born nor having done any good or evil that the purpose of God according to the election might stand not of works but of him who calleth and 2 Tim. 1. according to his own purpose and grace which was given unto us in Christ ... In the third part they do note that the truth is denied and also confirmed by the testimony even of them who deny it while they say that God in his just judgement hath forsaken others that is the reprobates in the mass of perdition and that he did not predestinate but only foreknew that they would perish for how foreknew he only and did not predestinate that which by their own confession he did decree in just judgement Why dare man accept in part and deny in part the true and perfect predestination of the just judgement of God whereby he in his eternal counsel did fore-ordain the righteous unto life and the unrighteous unto punishment How hath he foreknown only and not also fore-ordained what by their confession he hath discerned in just judgement As if the Almighty God hath both fore-known and fore-ordained what in his just judgment he was to do unto the elect but did foresee and not fore-ordain what he was to do in the same just judgment concerning the reprobate seeing on both sides is the same judgement and the same righteousness whereby reward is given unto the righteous and punishment unto the unrighteous for if this predestination were violent or unjust or prejudicial unto any it should no way be beleeved of him in whom is no iniquity And seeing most manifestly it is not violent because it compelleth no man to be evil nor unjust because it punisheth them only which through their own fault continue in evil nor prejudicial because it pre-judgeth not any as if through his sentence and not their own merit they do perish what is blamed where only equity and righteousness is found Truly that doth Divine predestination towards men which Divine prescience also doth he foreknew that they would be evil but he did not by his fore-knowledge compel them to be evil he did predestinate them to be punished who did continue in evil nor yet did he compel them by that predestination that they were or did continue evil And this is his equity that who willingly continue in evil should be unwillingly punished ........ These things have we said to the end that if any thing be spoken unadvisedly upon occasion of obscure doctrine or a perplexed question it should not be maintained contentiously or by synodical authority but rather it may be as soon amended by acknowledging Divine truth Of Can. II. they complain that it is defined confusedly obscurely and too briefly and they oppose six Aphorisms out of an Epistle of Can. II. Pope Celestine unto the Bishops of France and two out of the Councel at Arausican which are First In the transgression of Adam all men have lost natural power and innocency and no man can by his free-will arise out of the depth of that ruine unless the grace of our mercifull God lift us up 2. No man useth well his free-will but by Christ 3. All the indeavours all the works and merits of the Saints should be referred unto the praise and glory of God because no man can please him otherwise but in so far as he hath given 4. God worketh so in the hearts of men and in free-will that every holy thought godly purpose and each motion of good will is from God because by him we can do any good and without him we can do nothing 5. We profess that God is the authour of all purposes and of all vertues whereby from the beginning of faith we go unto God and we doubt not but all the merits of man are prevened by his grace by whom it is that we begin to will or to do any good by which help and mercy of God free-will is not taken away but made free that of darkned it becomes light of wicked upright of fainting heal and of unwise provident for so great is the goodness of God toward all men that he would have those things to be our merits which are his gifts and he will give everlasting reward according to those things which he hath given 6. We confess that the grace and help of God is given even to every act and it is given not according to our merits that it may be meer grace that is given freely through his mercy who saith I will shew mercy on whom I will shew mercy 7. We confess free-will although it hath need of Divine help 8. The liberty of will being weakned in the first man cannot be repaired but by grace 9. The liberty of will then is free when it serveth not sin for it was given such from God unto the first man which being lost cannot be restored but by him who could give it and therefore Truth saith If the Son make you free you shall be free indeed The censure followeth if it be said We have lost the freedom of will in the first man as if after the transgression of the first man no free-will remain in men it is not agreeable unto truth because if there be no free-will of mankind how shall God judge the World But if it be therefore said because through the merit of his transgression we have lost the vertue of free-will as it was made in the first man take heed lest that which follows concerning the lost liberty of that will which we have received by Christ our Lord be so said as if since we are regenerate by Christ we have received such a condition and vertue of free-will that henceforth we may be such in this present life as that man was before sin that as he was living without
of Italy and gave his Lands of Pulia and Calabria unto his Cousin Reynold with the Title of Duke The Pope was not content and pretended that these Dominions appertain unto St. Peter so variance was like to arise betwixt Lotharius and the Pope but the difference was composed so Reynold took his badge and Title from them both This Lotharius caused the Civil Laws to be reduced into a method which were almost forgotten he commanded them to be read in Schools and pleas to be determined by them Since the days of Charles the Great no Emperor had done greater exploits in Italy he suppressed the rebellious in Cremona Papia Bononia c. he had curbed the Popes and had recovered the priviledge of Investing Prelates if he had not been perswaded by Bernard He died not far from Trent ann 1138. Then Conrade was sole Emperor against the minde of the Pope and was confirmed by his Legate He was vexed by Henry Duke of Bavier who had married the onely Daughter of Lotharius and aimed at the Empire At that time the fourth King of Jerusalem Fulco was in great danger of the Persians who had taken the famous City Edessa and the Saracens were besiedging Antiochia wherefore Pope Eugenius by his Letters and Bernard by words perswade the Emperor to go into Palestina as Lewes King of France was ready they both went but did no good unto Baldwin the Successor of Fulco Manuel the Eastern Emperor was blamed for their unlucky success he promised them victuals but disappointed them and sent traitorous guides with them At this time began the long continued and troublesome factions of Gwelphs or Welphs and Gibelines that is Papalines and Imperialists the one faction had their name from Welpho a Duke of Bavier and Brother of Henry with whom the Pope conspired and the other from Henry Son and General to the Emperor and so named from a Village where he was born By the procurements of the Popes these factions waxed so that all the Towns and people of Italy bragged in one of these two names Ann. 1152. Conrade was poysoned by his Physician hired thereunto as was suspected by Roger King of Sicilie he gave the Imperial Ensigns unto his Brothers Son Frederick and recommended his yong Son unto him the elder Brother Henry being defunct 3. FREDERICK I. surnamed Barbarossa or Red-beard attained Difference betwixt the Emperor and Civil State of Rome the Crown without any contradiction he was endowed with all excellencies of body and minde The Romans were taking of their ancient liberty and of a free Government under Consules and they sent unto the new Emperor promising to consent unto his Coronation if he would consent unto their former liberty seeing they should not be subject unto Germans who had received their honor from the Romans The Emperor partly in anger and partly in dirision writeth saying They had been Romans as they boast but now no footsteps of their ancient State appeareth it being altogether wasted behold the wound of the first Beast first by Charles and then by Otho the Great and that old Common-wealth was translated into Germany and there are Consules Senatores Equites They were deceived in thinking the Germans had received the Empire from them for it was not given by the Romans but conquered by the arms of Charles whom certainly they in their necessity had implored for their defense from the Tyrants Desiderius and Berengarius it was not therefore a gift of the Pope and therefore it was not convenient that they prescribe unto their Emperor This Letter exasperateth them so that the Emperor must march toward Rome Pe. Maxia Pope Hadrian was ill intreated by them and vexed by the Castellanes and now hearing of his coming went to Sutrio to meet him When the Emperor saw the Pope he lighted from his horse to receive him The pride of the Pope and held his stirrop and bridle on the left side the Pope sheweth himself a little angry because he should have done it on the right side when the trench-men reported his words unto the Emperor he laughingly excused himself that he was not accustomed to hold stirrops and seeing he had done so much of curtesie and not of duty less matter it was what side he held The next day to make amends unto the Bishop he inviteth him and received him holding the stirrop on the right side When they came to Rome the Pope sheweth how his Ancestors had left some special token unto the See of St. Peter and he intreateth him to take in from William King of Sicilie the Dutchy of Pulia especially Beneventi Ceperano and Banco unto the See which if he would promise to do he was ready on the other side to perform all duty unto him The Emperor being advised by the Princes promiseth to do all that was required and the next day was Crowned In time of the Coronation the Citizens shut the gates and slew a great number of the Germans within the City the Emperor was called out of the Church he brake open the gates brought in his army slew many Romans and took others captive by intercession of the Pope a reconciliation was made and the Captives were set free Platin. Then the Emperor returned into Germany and having prepared an army against Sicilie he promised to make speed again In the mean time the Greek Emperor Manuel His falshood punished had covenanted with the Pope to expel William out of Sicilies and Manuel should have the three Sea-ports of Pulia He sent an army and William overthrew them and the Pope's forces both together and took the Pope captive and caused him to confirm his Title of both Sicilies upon condition that he should not trouble the Church-Lands in time coming Platin. Then the Emperor began to consider how the Popes had abused his Ancestors had extorted from them the priviledge of Investing Prelates and now this Bishop had deluded himself in confirming King William in that Land which appertaineth unto the Empire therefore he began to require homage and oath of fidelity of all the Bishops and he commanded that none of the Pope's Legates be received without his licence and that none of Germany make appealation to Rome What more stir was then may be gathered from the Pope's Letter accusing and threatning and Frederick's Answer The Pope wrote thus Hadrian Bishop the servant of God's servants unto Friderick The Popes Letter unto the Emperor the Roman Emperor greeting and Apostolical blessing As Divine Law promiseth length of days unto them which honor their parents so it denounceth death unto them who curse father or mother and we are taught by the voice of truth that each who exalteth himself shall be made low wherefore beloved Son in the Lord we admire not a little at your prudence that thou seemest not to give that reverence unto blessed Peter and the holy Roman Church as it becometh thee For in thy Letters sent unto us thou puttest thy name
they are letcherous in such a maner that they have not broken any bond of marriage Ibid. cap. 3. It is not possible that any of these whom God hath predestinated unto the Crown can lose their Crown it may be and it hath come to pass that some lose the Crown whom God hath called by a visible calling or which might have been heard by man Ibid. lib. 6. cap. 11. Excepting the Apostles whatsoever other thing afterwards is said let it be cut off neither have any authority therefore albeit after the Apostles there be any holy man how wise soever he be let him not have that authority seeing the Lord speaketh in the Scriptures Ibid. lib. 11. cap. 20. Possibly one will say Since Christ overcame death and ascended into the heavens doth he descend thence again surely he descendeth but invisibly all the world hath heard his descending when a sound was heard from heaven as of the Spirit coming and filled the house where they were sitting did not Christ then descend from heaven Is the substance or Majesty of the Son separated from the Spirit that when the holy Ghost descendeth the Son of God descendeth not also certainly he descendeth not in the form of his manhood yet undoubtedly he descendeth in his uncircumscribed Deity or in the Spirit that he giveth and he descendeth to visit the Nations by his Messengers whom he inspireth 9. Bernard in Epist 56. ad Gaufrid Episco Carnot writeth that Notbert Praemonstratensis did teach that Antichrist was before the doors and to be revealed in the same age Within these few days saith Bernard there I obtained to see this mans face and I learned many things from an heavenly fistule to wit from his mouth Behold what account this Author made of him who spake thus Hen. Oraeus in Nomenclat saith this Notbert was the beginner of the Order of Monks in the Diocy of Magdeburgh Pol. Vergil de inven rer lib. 7. cap. 3. calleth him a Priest of Lorrain and saith that he began that most exact Order after the rule of Augustinians as also in that Chapter and the preceeding he sheweth that sundry others seeing about that time that the Monastical institutions were not observed men becoming always worse and worse and godliness was corrupted by riches quae pietas ut mater illas à principio Ordini pepererat quotidie sunt qui ignaviae suae potius quà m religioni consulant therefore they would reform the Order and added some new Rites for distinction from others of the same Order who were become looser and by these means the number of Orders were multiplied 10. Theodoricus Abbot of St. Trudo at Leodium about the year 1120. said Simon Magus now reigneth at Rome and not Simon Peter and Simony is in place of the Gospel what may we not have if we have money In Catal. test verit lib. 14. are some of his verses concerning the Government of the Church he saith Vt Mopso Nisa corvo datur ecâ—e columba Qualis pullus erit quem fert commixtio talis Hence it appeareth that good men at that time bewailed the wretched condition of the Church 11. Hugo de S. Victore by Nation a Saxon and Abbot of S. Victor at Paris was in great account about the year 1130. His works are extant in three Tomes In one place he saith The Clerks of our time know not the Law nor learn they it but they study vanity ease surfeiting and drunkenness they are often in the streets seldom in the Churches slow to search the faults of sinners and ready to follow the trace of hares they give more bread to dogs then to the poor their beds are better arayed then the altars the barking of dogs and lowing of oxen is more pleasant unto God then the singing of such Clerks their preaching may be dispised whose life is contemned Of our communion with Christ he saith on Iohn 6. The Lord shewing a difference betwixt the bread he gave and which they did eat in the wilderness saith I am the bread of life for he is the bread wherewith an hungry soul is refreshed which is when true faith embraceth him for by faith we love him and by love we are united unto Christ which is our life therefore this spiritual bread is eaten by faith even without Sacramental eating and is profitable unto salvation dayly we have need of this bread while this present life endureth and so said Augustine Why preparest thou thy teeth and stomach believe and thou hast eaten On Chapter 20. he saith Whose sins ye forgive i. e. whose sins are forgiven by you God also forgiveth them this is spoken generally not onely unto the Apostles as some say this is the prerogative of the Apostles but it is spoken and granted unto all their successors On Rom. 3. The written Law is called the Law of works because men under the Law thought that all their righteousness was in the works of the Law but the Law of Faith and Grace is so called because men under Grace set the sum and efficacy of their salvation on Grace onely knowing that as no man is saved by righteousness of his works so none is justified by works of his righteousness for righteousness is not of good works but good works are of righteousness On Chapter 4. If man had not sinned he should have had perfect righteousness which consisteth in the perfect fulfilling of God's commands so that he should have had no lust against reason and he might have loved God with all his heart but after sin and for sin man cannot have this perfect righteousness unto which eternal life is justly due but God of his grace giveth faith unto man and of the same grace reputeth it for that perfection as if he had the perfection of righteousness De Scriptura Scriptor Sacris cap. 1. he saith That Scripture onely is truly called Divine which was from the Spirit of God and written by those who spoke by God's Spirit that maketh a man divine and reformeth him according to the image of God by teaching to know him and by exhorting to love him whatsoever is taught therein is truth whatsoever is commanded is good and whatsoever is promised is blessedness for God is truth without falshood goodness without wickedness and blessedness without misery In cap. 6 7. All Divine Scripture is contained in the Old and New Testaments and when he hath divided the Old Testament into the Law Prophets and Hagiographa and hath reckoned the Books that are in the Hebrew Canon he addeth There be also other Books as Wisdom the Books of Syracides Judith Tobias and the Maccabees that are read indeed but are not rolled in the Canon Catol test ver lib. 15. Likewise De Sacramentis fidei lib. 1. cap. 28. If it be asked What is original sin in us It is a corruption or vice by which in our birth we draw ignorance in our minde and concupiscence in the flesh And cap. 19. In the
other alterations of that Gloss all which do shew how the Church of Rome changeth from it self so oft 20. Elias rubeus Tripelaniensis wrote seven books which he called Semidialia he writteth there first against the Idolatry of the Gentiles and then against the vices of all estates When he cometh to the Clergy he taxeth their superstition prodigality pride and abominable enormities arising from their usurpation or abuse of alms Lib. 4. he saith If we will truly cleave unto the truth we can speak no good of the universality of them without a lye Catalog test ver lib. 17. 21. Maenard Count of Tirolis took the Castle of Trent from Henry then An appeal from the Pope Bishop and compelled him to leave that See When Henry was dead Pope Nicolaus the IV. sent into his place Philip Mantuan a Franciscan and caused him to excommunicate the Count. Maenard by open proclamation publisheth his Apology that he had not raised but repulsed wars that nothing was more dear unto him then peace especially with Bishops but they which should be holy Fathers are corrupt with love of the world and have bereft him of his ancient patrimony If any would assure him that the Bishops shall not wrong him nor his hereafter he will render all that he hath taken from them otherwise he will not be such a fool to quit his inheritance unto these effeminate Antichrists and prodigious eunuchs none did trouble the common peace as they do they are not readers of Scriptures nor teachers of people but fathers of bastards wine-bibbers avaricious usurpers of Lands and Kingdoms If they be not Antichrists what are they worse are they then Turks or Tartars or Jews and do more offend Christian simplicity whereas they are our inferiors they would have us to be their servants against the Law of God and the Nations and therefore said he I appeal from the cruel and unjust high Priest unto our true Pastor and Divine Father Catalog test ver lib. 17. ex Aventi lib. 7. 22. When Pope Nicolaus the IV. did advance the Minorites An. 1294. Friers have no truth the University of Paris had a meeting against them the Bishop Ambianensis had the Semon his text was The Lord is near unto all that call upon him in truth There he declared a three-fold truth of life of doctrine and of righteousness The Friers have none of these not of life for their hypocrisie is notorious not of doctrine because in words they teach pleasant things but they carry gall in their hearts not of righteousness because they usurp the charge of the office and Benefice of others the Priests 23. We have often heard how the Popes were busie to send Christian The loss of the Christian conquest in Asia Princes into Syria their aim was the enriching and enlarging the See of Rome and the event was the shedding of Christian blood The particular exploits fill up volumes but the general may be understood partly by what is touched already I will summarily add an example or two more In the year 1220. when Pope Honorius had excommunicated the Emperor many Princes and Bishops went thither The Pope's Legate Pelagius would be General Commander wherefore John King of Jerusalem withdrew himself and his Army and these fresh Soldiers would not be marshalled by a Bishop Then the Legate seeing he could do nothing without the presence of a King sent Letters intreating him to have compassion on the Christian Army The King as a wise man saith Io. Naucler generat 41. considering howbeit it was not honorable that such affairs should be managed by Priests yet to satisfie the commands of the Roman Church he gathereth the Christians in Syria and marched to Damiata When he was come his advice was that it was not expedient at that time to go into the fields because about that season Nilus is wont to overflow The Legate was impatient of delay and threatened them all with excommunication who would speak in the contrary The Army was about 70000. men The Sultan would not fight but stoppeth their passage until Nilus did overflow the Land and the Christians were brought into that extremity that they could neither continue nor march and so were forced to quit Damiata unto the Sultan if he would let them return to Aca and Tirus and he to satisfie their superstition gave them a piece of Christ's Cross which he had brought from Jerusalem The Venetians Genoways Pisanes and others within the Town hearing of this agreement refuse to give over the Town and the Army did threaten them to deliver Aca unto the Saracens if they would not leave Damiata according to the agreement now many of them had their families in Aca so Damiata was lost After the loss of Tripolis Beritus Tirus and Sidon Pope Nicolaus the IV. stirreth up the Christians to go unto the defense of Ptolemais but they had no government nor discipline and so did more harm then good for the Patriarch of Jerusalem the Masters of the Templarii Hospitalarii and Teutonici and the Kings of Cyprus and Sicily strove for the command and when they were at this dissention the Sultan invadeth them and they left it 196. years after it was conquered by Godifrid saith Io. Naucler gener 44. and of all the purchase then no place was in the power of Christians but Cyprus and Cilicia 24. The Christians could not prevail against the Turks yet God stayed Of the Tartars the Infidels that they could not make new invasions against the Christians at that time for the Scythians or Tartars came out of the North like grasshoppers for multitude saith Nic. Gregoras and Matth. Parisien saith in infinite multitudes they divide themselves in their own countreys the one party went against the Turks in Asia about the year 1220. and the other under Bato saith Platin. in Innocen IV. Matth. Paris calleth him Bathchatarcan came into Europe overran Russia Polonia Bohem Hungaria c with so many and huge calamities that the like was not heard from the beginning of the world saith Matth. Paris ad An. 1241. When the Emperor Frederick went against them they fled through Bulgaria and Thracia into Asia and joyned with the other party at Iconium the Palace of the Turks Nicep Gregor as saith John Ducas Emperor of the Greeks received ten thousand of them and gave them Lands in Macedonia and Phrygia to be in readiness against his adversaries These did prevail mightily against the Turks and took many of their Lands and made up a vast Kingdom in Asia and called their Prince Chan or Cham. About the year 1250. the Cham Mango by perswasion of Hyatho King of Armenia was converted to Christian profession His Brother Chaolon conquered all the Kingdom of Persia and vanquished the Calipha of Babylon he overran all the Lands about Jerusalem but spared to come near the City at the request of Hyatho The third Cham was Mango and after him Cobila or Gobelus kept the faith and
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
words If it be lawful to celebrate for a penny it were far better and precious to celebrate without pennies this they say thinking that simony is committed in these exactions Oh how great a wickedness and madness to exact forty fifty or sixty florens for the absolution of a City and relaxation of a Church-yard I am silent of other things simple and secular people do abhor all these things 28. Jagielo Duke of Lituania was married to Heduigis Queen of Poland The conversion of Lituania An. 1386. with condition that he should embrace the Christian faith and annex that Dukedom to the Crown of Poland he and his three Brothers Borissus Suidrigielo and Vidold were baptized at Cracow Febr. 14. The next year he called a general convention of all the people of Lituania at Vilna in the beginning of Lent and took with him the Bishop of Gesna and some Priests There he propoundeth unto them the forsaking of their Idolatry and the embracing the Christian Religion he allured them with exhortations and promises but the Priests being ignorant of the language could teach them nothing at all The barbarous people were loath to leave the customs of their Ancestors but when they saw that at commandment of the King the fire in the Temple of Vilna to be extinguished and the Altar broken and the Serpents which they had worshipped to be killed and dead and their holy groves destroyed without the hurt of any man the people wondered and said How is it that our gods do not revenge themselves on these wicked Christians if any of us had done the like we had perished by the wrath of the gods Then were they willing to follow the Religion of their Prince and because it had been wearisome to baptize them all this honor was given to some of the Nobles to baptize them severally and the vulgar sort were set in companies and the Priests cast water upon them and gave unto every company a name saying I baptize ye in the name c. and so in one day 30000 barbarous people were baptized Ale Guaguin in Rer. Polon To. 1. 29. Nicolaus de Lyra a Jew by birth and then a converted Christian wrote Annotations on all the Bible which were in great account among the School-men but in many Articles of faith he differeth from the Papists now as appeareth clearly by these passages When Jerome had written in Prologin lib. Tobiae The book of Tobiah which the Jews following the catalogue of divine Scriptures have reckoned among those which they call Hagiographa de Lyra saith He should rather have said among the Apocrypha or he taketh the Hagiographa largely And in his Postilla he saith When I have written as God hath helped upon all the Canonical books of the holy Scriptures ..... trusting in his help I intend to write of the other books which are not of the Canon to wit the book of Wisdom Ecclesiasticus Judith Tobias and the books of Maccabees ...... We must know that the books of the sacred Scriptures which are called Canonical are of such authority that whatever is written there it is held true without controversie and consequential also what is manifestly concluded thereupon for as in the writings of Philosophers truth is known by reducing unto the first principles that are known in themselves so in the Scriptures of Catholick Doctors truth is known in so far as things to be believed can be reduced unto the Canonical writings of the sacred Scripture which we have by revelation from God who cannot lye therfore the knowledg of these writings is necessary unto the Church for which cause of the exposition of them it may be said what is written Eccles 24. All these are the book of life that is all the books that are expounded in the preceding work are contained in the book of life that is in the books of truth revealed by God who is life for as divine predestination is called the book of life so this Scripture revealed by God is called the book of life both because it is from him which is life essentially as is said and it leadeth unto the blessed life And next it is to be considered that the books which are not of the Canon are received to be read by the Church for information of manners but their authority is not such that they are thought sufficient to prove things in controversie as Jerome teacheth in the Prologue on Judith c. On Deut. 17. at the words Thou shalt not decline he saith Here an Hebrew Glossa saith If he say unto thee The right hand is the left hand or the left is the right thou must receive such a sentence But this is manifestly false since the sentence of no man of whatsoever authority is to be received if it be manifestly false or erroneous and this is clear by what is said in the text They shall judge unto thee the truth of judgement and they shall teach thee according to his law Hence it is clear that if they speak false or decline from God's Law manifestly they should not be heard On Psal 124. or rather 125. on these words Like mount Sion he saith because as mount Sion is unmoveable so they who trust in the Lord are not moved from the stability of faith therefore it followeth shall not be moved for ever to wit who dwell in the spiritual Jerusalem by faith formed by love And the cause of this stability followeth The mountains are about it that is the Angels are deputed to keep the Church and the Lord is round about his people as he saith in Matth. ult Behold I am with you unto the end of the world On Daniel at the last words he saith The last two Chapters to wit of Susanna and the History of Bell and Dragon are not of the Canon therefore now I leave them and intend to take in hand the other books which are Canonical On Matth. 1. at the words Iudah begot Phares he rehearseth an opinion of Jerome which he confuteth and he addeth a general reason saying The sayings of Saints are not of such authority but we may think the contrary in those things which are not determined by the sacred Scripture therefore Augustine in Epist ad Vincent saith of the writings of the Saints This sort of writings is to be distinguished from the Canonical Scriptures and testimonies are not brought from them so that we may not think the contrary On chap. 10. at the words He gave them power over unclean spirits he saith If it be asked Why Preachers do not such miracles now Gregory answereth Because when the Catholick faith is sufficiently proved by the miracles of Christ and his Apostles it is needless to reiterate such proof any more And a little after Ye have received freely to wit grace which God hath bestowed on you whether grace making acceptable or grace which is freely given Give it freely even as ye have received for for spiritual acts as for administration
word of Luthers propositions and he preached against the superstitious running of the people unto the Eremites In the year 1517. he was called to be preacher of Zurick and at his admission he protested that he would declare the History of Christ out of the Gospell not according to the expositions of men for he would be tied to none but to the mind of the Spirit which he trusted to attain by prayer and meditation of the Scriptures Many rejoiced at this protestation and others were offended Ex vita Zuinglii prefixed unto his Epistles When the books of Luther came into Helvetia he had heard of them but he professed publickly that he would not read them yet exhorted the people to read them diligently Behold his intent he would that the people hearing him and reading the other and knowing that he did not read them might the better see the unity of the Spirit flowing in them both out of Divine Scriptures and so the more willingly believe the Truth And by Gods blessing there followed a wondrous successe as here after we shall heare VIII In January 1519. comes from Pope Leo Carol. Miltitius with a 1519. present of a golden rose and consecrated unto Duke Frederik and with Letters unto his Counseller Degenhart Pfessinger entreating him to assist Miltitius for bannishing Luther that child of Satan In the mean time word is brought that the Emperour is dead Januar. 12 then the eies of all men were toward Frederik as successour whereby Luther had rest for a time and the fury of his adversaries was abated He spoke with Miltitius at Altenburgh and promised silence if the same were enjoyned unto his adversaries and to recant whensoever he shall be covinced of an errour To the same purpose he wrote unto Leo March III. adding he could not recant simply because it would be an imputation unto the Apostolicall See seing many learned and judicious men in Germany understand all the controversy On the first of May Erasmus writes unto the Duke of Saxony that so long as he is President of justice an innocent man should not be given into the hands of ungodly men under pretense of piety all do commend the innocency of Luther nor is he to be thought an heretick who displeaseth this or that man his accusers do but seek their own interests nor should he be rashly condemned of heresy who leadeth a godly life as becometh a Christian In the end of Juny and some days of July there was a disputation at Leipsich betwixt Eccius and Carolstad there was also Luther and Melanchton all under the protection of George uncle of the Duke Frederik When Tecelius heard of this appointment he said So would the Devill and he died in the mean time This disputation is written by many Agrippa telleth the substance of it in few words thus Hoghstrat and Eccius gained nothing but scorne They dispute most of the power of the Pope After the dispute the Duke George touches Eccius and Luther with his hand saith Whither Jure Divino or Jure humano yet the Pope of Rome is the great highpriest This disputation brought forth many books especially from Carolstad and Eccius whereby both their names were much empaired Then Luther publisheth his Sermons of a twofold righteousness of the saving meditation of Christs passion of baptisme of preparation unto death Also a declaration of the propositions disputed at Leipsich concerning the power of the Pope A confutation of the Antidotes falsely imputed unto him by the Monks of Jutrebok And a Commentary on the epistle to the Galatians In October the Bohemians write from Prague unto Luther exhorting him unto constancy and patience and affirming his doctrine to be pure Divinity Likewise Wolfgang Capito wrote from Basile unto him that Helvetia and the country about Rhine even unto the sea did love him yea and the Cardinall Bishop of Sedun a learned and very faithfull man and many other chief men when they heard he was in danger were willing to have bestowed on him not only for his sustentation but a safe refuge where he might either lurk or live openly but when they had seen the coppy of the letter which the Duke had sent unto the Legate they perceived that he had no need of their aid and that they had caused his books to beprinted and spread them in Italy Spain France and England heerin regarding their common cause The same Capito wrote also then unto Erasmus exhorting him that he would not oppose Luther albeit saith he I do misse or wish that he would write otherwise many things yet it is expedient that he be encouraged that young men may be the more heartned for the liberty of the Church I know that the adversaries wish nothing more than to have you provoked against him but it is better to have all the other Divines against You then to have his abettours your enemies many Princes Cardinals Bishops and the best of the clergy do affect his business Schultet Annal. This summer the Monks made it the principall matter of their preaching to inveigh against Luther and so they spread among the people what was before packed up in Latine within the walls of the Schooles and Luther for this cause spread his books in the vulgare language In August the University of Colen and in November the University of Lovan came forth with their bare articles and Sentences of damnation or as Erasmus then spoke prejudged opinions thinking with the fire of words to quench a stronger fire of reason but they made the books of Luther the more vendible The University of Paris had been held most famous for many years their judgement was also exspected but they would not write Erasmus in Epistol ad Cardinal Campeg dated Lovan Natal Nicol. Anno 1520. IX In January 1520. a new broile ariseth upon a Sermon of the Eucharist 1520. that Luther publishes in it he saith It seemes good unto mee that both the Species of the Supper were given unto the communicants Therefore George Duke of Sayony writes unto Duke Frederik accusing Luther of the Bohemian heresy And the Bishop of Misna by a published mandate condemneth that Sermon The Elector answered his uncle that Luthers cause was not legally decerned Unto the Bishops mandate Luther writes he did judge as he had written if it were permitted by authority of a generall Councell and in the mean time the Acts of the last Councell should be obeyed and he thinks that Christ is not partially but wholly under both the bread the wine Januar. 15. Luther writes unto Charles V. and afterwards unto Albert Bishop of Mentz and unto the Bishop of Mersburg humbly beseeching that they would not condemne untill they heare him These two bb admonish him to temper his pen for the love of Christ and to write of other things more usefull for advancing piety than to medle with the Popes power as for themselves they had not leisure to read his books only they
their books and practises The other book is written by one of that Society bewailing the corruptions thereof as appeares by his epistle unto the Reader and in Pag. 37. he hath the words of Claud. Aquaviva their General complaining thus Secularity and Aulicism insinuating into the familiarity and favor of strangers is a disease of our Society dangerous both within and without unto them that are infected and Us the Superiors who almost know nothing of it Under a fair shew indeed of gaining Princes Prelats and potent Men of concilâ—ating such persons unto the Society for divine obedience of helping others but in truth wee seek ourselves and by degrees we decline into secular affaires And in Pag. 43. are these words of Joh. Mariana a Jesuit in his book De Morbis Societatis Cap. 19. Our rules have been oftymes changed the body of the Society is altogether contrary unto that which our Fundator Ignatius conceived and framed men are scandalized grumble and hate us for no other cause but that they see us so singular and interessed or seeking our own gain ..... None can deny that our society hath departed from right reason And in Pag. 49. he shewes that by the first foundation and also by later constitutions under Aquaviva they should follow the doctrin of S. Thomas Aquinas but because many questions are started up that were not known by him they follow no precedent He speaks of their prudence Pag. 12. as of men desirous to serve God and Mammon who because they have gone unto the world and hate God as Christ teaches Matt. 6. all good men should hate them and follow David who said Do I not hate them who hate thee o Lord Their last aim or end which they profess and fain is the glory of God and salvation of their own soul The middle and remoter end is the spiritual salvation of their nighbours and the nearest is the honor of the Apostolical See But really the end aimed-at and the rule of all things done by the Society according to the mind of their Superiors is the last the proper good of each one gain pleasure and glory And the middle remoter is the glory and vast dominion of their Generall And the nearest is the Monopoly of things that are of greatest necessity and worth as 1. of grace with God that none should be in favour with God nor obtain remission or absolution of sins but by Jesuites and that none should attain to honor Offices and wealth from Princes but by Jesuites 2. Of faith that none should be turned from paganism to Christianity nor from heresy to the catholick faith but by means of Jesuites 3. Of perfection that none should be held perfect or a Saint but by Jesuites that is unless he be of the Iesuites 4. Of learning that now none may learn Divin or humane Letters but under a Jesuite 5. Of vertue or good manners that none should be instructed but by the admonitions and example of Jesuits 6. Of fame or good name that none should be thought good or learned but by the suffrage of the Jesuites at least these not resisting In Pag. 28. he speakes of the fruits of this depraved Society and distinguishes them into inward and outward The inward are special or general The special are 1. in Superiors the ambition of the general affecting a Monarchy and vast Empire Courtliness secularity and Polypragmosyne or medling with many affaires and tyrannicall manner of domineering that is deceitfulness and violence 2. in the subjects effeminate and dainty breeding of Novices a great number and great licence of laiks Mangonia or a divelish way of alluring men into their society an unwillingness of mind or a desire to forsake the Society aloss of goods brought into the Society and beggery a hunting of inheritances flattering of Superiors and potent strangers quadruplies or delaying of pleas from time to time envy against the learned and famous without their Society contumacy against Superiors courtliness and secularity The general fruits are the multiplication of Colledges contrary unto the ordinances multitude of but half-learned Masters a sophistical way of teaching not for advancing of learning but serving unto the ambition of the General who would have many colledges and many Masters to be planted in new Schools paucity of men eminent in learning ........ hypocrisy doubleness simulation and dissimulation as of men living sparingly and disclosing themselves simply unto none a shameless denying of the things that are done by catholicks especially by the clergy though these things are known certainly a contumelious way of contending and disputing with the heterodoxe and stirring up of Princes into violence against them The external fruits are privat or publick the private are many children and young men do unwarily by impulsion of Jesuitesâ—ty themselves with the vow of chastity that they must be Jesuites many hate learning and forsake it being terrified by the multitude of Grammare rules many are craftily cheated of their patrimony many indigent are deprived of godly mens alms many are through envy so diffamed that they can do no good in publick especially if the Pharisees conspire with the Herodians ..... The publick fruits are the first or secondary the first are ecclesiastical or Politicall The ecclesiastical are 1. rarity of Councels for they persuade men that Councels are not necessary seeing they can perform all thing concerning the preservation of faith and discipline 2. the unfitness of Bishops seeing by the teaching and example of their Masters the Jesuits they know not a contemplative life nor Apostolical patience ... Epicurism of the Sadducees or clerks who live so as if they believed neither resurrection nor that there is a soul and spirit .... the infamy of the antient sort of Monks as if they had been the broachers of all heresies some scandalous wicked and heretical opinions which they have hid for a long time and now having power dar vent them as may be seen in Apologia Perfectionis Mic. Ã Jesus Maria printed twice at Rome and again at Ravensburg c. The Political fruits are in respect of Princes or subjects through the flattering and indulgence of Confessary Iesuits is the tyranny of some Princes who account their will a law and their proper interest to be the end of their power seeing the Superiors of the Society commanding the same way and not only absolve Princes their imitators but also pronounce them blest c. In subjects the corruption of faith and manners ignorance imprudence for Jesuits partly by their traditions and partly by exemple persuad the people that God and Mammon may be both served and he may enter into the Kingdom of heaven who puts his hand to the plough and looks back again ..... as may be seen more fully in that Apologia The secundary fruits are the offense of God by profaning ecclesiastical goods ... civil wars arising from that warre that sinners have against God and from the bloody doctrin of Jesuites
justly be thought it had been for the Câ—own and Kingdom 's good if they had continued so but as Bishop Spotswood Pag. 365. saith the temporalities formerly disponed which were not a few being all in the same Parliament confitmed and those that were remaining were in a short time begged from him no thing was left I will not say as he saith to reward a well deserving servant but to the Crown itself He sayth also in the preceeding page for example The Duke of Lennox his Agents possessed themselves in the Bishopriek of Glasgow as his Father had obtained before and Robeâ—t Mongomery being no more acknowledged did resigne his title in favor of William Erskin Parson of Campsie as followes See also what hath been in other Nations Irland was a free Kingdom by itself some thousands of years but when they received Diocesan Bishops immediatly their Kingdom was changed When Numidia received such Bishops they became slaves to the Mahumetanes Who â—xcluded the Roman Emperor from Rome and Italy the Bishop of Rome the Politicall rising of the one was the ruin of the other And since the other sort of Emperors have acknowledge their power to stand upon the power of the Roman B. they have but the shadow of an Emp. Hovv fond a thing is it to conceive that a K. or kingdom can not stand without Lordly Bs certainly it is a strange and new principle of State Objection 1. May not Bishops be good men Answer yea and some good men have been Bishops But 1. compare the number of good Bishops with the number of proâ—d and ............ Bishops and compare the good they have done unto Kings and Kingdoms with what ill others have done unto Kings Kingdoms 2. In the example of Bishop Grindall see what hath been the practise of a good Bishop and what hath been his entertainment by others 3. Consider how a Lordship changeth manners as when Queen Elisabet gave unto a Minister a Patent unto a Bishoprick she said Tooday I have marred a good Minister 4. Consider not so much what may be but what usually comes to pass or rather what should bee according to the pattern prescribed by Him who is wisest 5. It may be answered unto this question by another Can he be a good man to whom the will of any man is the law of his conscience Ja. Nicolson Min. at Miegle received from Kings Iames in the year 1608. a Patent unto the Bishoprick of Dunkell and after that he was diseased in body for a long time and also grieved in time of his sicknes David Lindsay then Minister at Dundy and his brother-in-law went to visit him and Iames said unto him I give you may advice and see that you never forget it Bee never a Bishop if you be a Bishop you must resolve to take the will of your Soveraigne as the law of your couscience He said so with grief and from his own experience as I heard from two faihfull witnesses to wit his brother who was also a minister and his son Whether others have the like experiment I leave it unto consideration 6. Can be be a good man who undertakes â—o offices then he is able to discharge If he say that he will discharge them by his under Officers will he make his accouns unto God by his under Officers and by them go into heaven or hell but vvhere hath a Preacher a vvarrand to do so In the dayes of John Chrysostom that Human Episopacy was more Spirituall and far less Secular for it was not a Secular Lordship and nevertheless behold what he saith in Homil. 1. On the epistle unto Titus I can not admire sufficiently of them who are desirous of such burdens O the most unhappy and the mosâ— wretched of men considerest thou not what thou desuest c. I wish that all who are ambitious of episcopacy would read seriously what he hath written in that place and in the Morale part of the homily immediatly following Object 2. Seing Authority will have Bishops may not good men take Bishopriks rather then suffer other men to take them Ans 1. This is as if one would say If Authority will have men to make shipwrack of their consciences may not good men make shipwrack of their consciences rather then others 2. William Couper Minister at Perth was continually preaching against episcopacy K. James hearing of him thought the readiest way to shut up his mouth was to try him with a Bishoprick when the Patent was tendered unto Couper as a testimony of the Kings favor he sought the advice of John Hall then Minister at Edinburgh who smelling the others inconstancy said Take it take it another knave will take it 3. A Courtier said once unto K. James Sir you give Bishopriks unto men of whom some are unable to preach some are not prudent and some are scandalous The King answered as I have heard it oft reported by credible men What shall I doe no honest men will take one This answer holds firmly if they know what hath been said in the second fifth and sixth answers unto the preceeding objection XXIV In England after the Reformation good and many men did oppose A Sâ—pplication to the Parliament of England against Episcopacy episcopacy I will not commend all that did oppose but posterity may know what hath been done About the year 1570. was great opposition against Bishops and their government and their superstitious rites as witnesseth an Admonition to the Parliament which came into my hand by the reprinting of it in the year 1642 and is worthy the reading the words are Seing nothing in this mortall life is more diligently to be sought for and carefully to be looked unto than the restitution of true religion and reformation of Gods Church it shall be your parts dearly beloved in this present Parliament assembled as much as in you lieth diligently to promote the same and to employ your wholl labor and study not only in abandoning all popish remnants both in ceremonies and regiment but also in bringing-in and placing in Gods Church those things only which God himselfe in his word commandeth because it is not enough to take paines in taking away evill but also to be occupied in placing good in stead thereof Now because many men see not all things and the world in this respect is marvelously blinded it hath been thought good to proferr unto your godly considerations a true platform of a Church reformed to the end that it being layd before your eies to behold the great unlikeness betwixt it and this our English Church you may learn either with perfect hatred to detest the one and with singular love to embrace and carefully endeavoure to plant the other or els to be without excuse before the Maâ—esty of our God who for the discharge of our conscience and manifestation of his truth hath by us revealed unto you at this present the sincerity and simplicity of his Gospell Not that you should