Primatus Papae par 3. The Emperour came into Italy and as Platin. saith compelled these three most ugly Monsters to renounce their Papacies and then was chosen Swidiger Bishop of Bamberg or Clemens the II. Benedict escaped by flight Gregory and Hildebrand were sent Prisoners into Germany where the Pope died and Hildebrand obtained liberty to return and because Sylvester was made Pope without ambition he was permitted to return into his Bishoprick Ph. Morn in Myster iniqu ex Leo Ostien c. writeth so that for these things done so happily and so Canonically the Romans gave unto this Henry the honour of Patriciatus as of old unto Charls the Great and with the Diadem of the Empire they ordained such a Chain of Gold Platina saith this Gregory was killed in the Church of Saint Peter by the fall of a stone and was buried there not without opinion of holiness But how doth this agree with what he and others have said before Onuphrius in Annotat. in Platin. expressly contradicts him and saith he died at Cluniak whither he was sent by the Emperour Neither do they agree in the space of his sitting 9. CLEMENS the II. being confirmed a Synod was held and an Act was made that the Bishop of Rome should not be chosen without the knowledge and confirmation of the Emperour This constitution was conform to ancient practice and it was then judged necessary for tranquility in time coming seeing as Platina saith every factious or potent man yea even some of base degree by corrupt suffrages attained to so high dignity Nevertheless the Cardinals would not suffer it to stand but presently did despise it by subtile and open practice Likewise the Romans did swear in the same Synod that they should not intermeddle with the election of the Bishop but as the assent of the Emperour should concur Nevertheless the Emperour was no sooner gone but contrary to their Oath and Act made thereupon even within nine months they poisoned the Pope which some impute unto his next successour Platin and some unto Bruzate who is said to have poisoned six Popes within 31. years Car. Benno 10. DAMASUS the II. starteth up neither by consent of the people nor Clergy for every ambitious man then could climb into Saint Peter's Chair saith Platin. But others say when Clemens was poisoned they did set up Benedict again and the Emperour caused this Damasus to be set up who was Bishop of Brixia hereunto Onuphrius seemed to agree for in Annotat. in Platin at Clemens II. he saith expressly that the four next Popes were chosen by the authority of the Emperour and proved it by instances So Fascic tempor saith Henry the III. deposed five Popes and set up the sixth Damasus escaped not Brazutus cup 35. daies Now we come saith Onuphr loc cit out of most obscure darkness and all things shall be more clear Then was great contention at Rome for the Papal Seat wherefore the Romans by advice of the Cardinals sent unto the Emperour desiring to give them a Bishop who was Benno Count of Etisheim and Bishop of Tullensis or Leo the IX being verily an Ass since among the Bishops of Germany none other would come amongst the enchanters of Rome Crantz in Saxon. When he was coming in his Pontificals toward Rome the Abbot of Cluniak met him and he with Hildebrand which then had leave to return with the Pope began to chide him for taking his authority from the Emperour and not from the Clergy as others had done before The simple man was perswaded to change his habit whereby he conquered the consent of others and was elected 11. LEO the IX by perswasion of Hildebrand and Theophylact took up Arms and went in person against the Normans prevailing in Sicily and by these two remaining alwaies with him was betraied and delivered into the hands of Duke Gisulph who said unto him Peter put up thy sword and so sent him away well accompanied unto Rome There he could not live peaceably and so he went into Germany Whilest he was with the Emperour in The Pope is resisted by a Bishop Worms on Christmas day Lambert the sub-Deacon read the Epistle after their own manner the Pope sent unto him and commanded him to read in the Roman manner Lambert would not change Wherefore the Pope with a loud voice deposed him from his Office and commanded him to depart Luithpold Arch Bishop of Mentz went from the Altar and would not proceed untill the sub-Deacon were restored because Worms was within his jurisdiction and the man should not be deposed in his presence without his consent The Pope restored him again and so they went on Crantz in Saxon. lib. 4. cap. 45. commendeth the Pope for equanimity and the Bishop for maintaining his own jurisdiction In a Synod at Mentz was the Pope the Emperour and 130. Bishops It was ordained there That no Clark should follow Dogs or Hawks in hunting nor deal in civil business None should be admitted a Monk till he came to perfect age and by his free-will Naucler generat 36. And Crantz li cit cap. 43. saith more The Pope was President Sibico Bishop of Spira was accused of adultry and was purged by examination of the Sacrifice And there also the heresie of simony and of Priests marriage was condemned He returned unto Rome and on a day as Naucler A lying miracle writes he saw a Leper at his gate he commanded to take him in and to lay him in his own bed the next day when he sent to visit him no man was there Whereby they understood that Christ was come to visit the Holy Father With such lying miracles were they wont to deceive the World often but for the most part I omit such When he had sate 5. years he was poisoned by Brazut An. 1054. Then the Romans partly reverencing the authority of the Emperour and partly judging none at Rome worthy of that honour sent Hildebrand in the name of the Clergy and People unto the Emperour to give them a Bishop Ph. Mornay in Myster ex Sigon de regn Ital. lib. 8. but Platina saith only They did so lest they might seem to attempt against their Oath Car. Benno saith Hildebrand did oft run from Rome unto the Emperour and back again without the advice of the Church and if any other was named Pope with speed Brazut gave him a cup of poison 12. VICTOR the II. was sent In a Synod at Florence he deprived many Priests for that which they called simony and Nicolaitanism He sate 2. years and was poisoned 13. STEPHEN the IX was elected by the Clergy and People not awaiting the Emperour's nomination for he was young Now this Pope accused the defunct Emperour Henry the III. of Heresie that he had diminished the authority of the Church or if ye will have it more plainly had restrained the pride of the Popes But when he begun to speak of seeking confirmation from the Emperour the cup of Brazut
Tribute and understand it as an indignity unto himself and his Realm The Pope was moved with the argument of his purse and restored the Bishop to his own and gave him a Palle Such was the custom in those days and until this present time in Germany France and Spain that albeit the Prince do principally name the Bishops yet they cannot be admitted unless they go to Rome for their Palle which custom is a burden to the Nations and bingeth no small gain to Rome Cumi Ventura in Thes Polit. Discepta de Vrbe Rom. 8. In this Century as reckoneth Sir Hen. Spelman in Concil were compiled Ecclesiastical Laws the Ecclesiastical Laws which go under the name of Aelfrick unto Wulfin Bishop among which are these I say unto you Priests I will not suffer your negligence in your Ministery but in truth I tell you what is ordained for Priests Christ himself hath given an example of Christian institution and purity of life or chastity therefore all who will walk with him in his way have forsaken all earthly things not looking unto their wives wherefore he saith in his Gospel Who hateth not his wife is not worthy to be my disciple C. II. After the ascension of Christ the departure of his Venerable Apostles so great a persecution was raised on earth that the Ministers of God could not meet in a Synod because the heathens lay in wait for them until Constantine having the Government of the earth became a Christian In many words there is condemned the marriage of Bishops and Priests and also second marriage and then C. X. it is said There be seven degrees in the Church Ostiarius Lector Exorcista Acoluthus Sub-Diaconus Diaconus Presbyter C. XVII Presbyter is the Missal Priest or Elder not for his age but ancient wisdom it is his office to consecrate the body of the Lord in the Sacrament even as our Savior hath ordained he should lead the people into the faith both by preaching and exercising the holy Ministery chastely being a pattern unto Christians and not living after the maner of Laicks There is no difference twixt a Bishop and a Priest but that a Bishop is appointed to give ordination and to visit or have care of things belonging unto God which may not be permitted unto the multitude they have both the same Order albeit in this respect the Bishop is more worthy C. XVIII There is no other Order in the Ministery of the Church but these seven Monks and Abbots are of another sort and not to be reckoned with them nor have they the name of any order and nevertheless they are called holy Orders and they lead the souls of their Priests unto blessedness if they abide holy C. XXIII A Presbyter or Mass-Priest should on Sundays and Mass-days teach the People in English the understanding of the Gospel and the Lord's Prayer and the Creed and that they learn the Creed or Christian Confession by heart as the Lord commandeth by the Prophet saying They are dumb dogs that cannot bark they must therefore bark and exhort the People lest we destroy them for want of teaching C. XXVII A Presbyter should not sell his Ministery C. XXVIII Nor pass from one Church to another for gain C. XXIX Nor be a drunkard C. XXX Nor a Merchant nor a Lawyer nor bear weapons The same Author hath a Letter of Pope Nicolaus unto King Edward called the Confessor where it is said It is clear that the Kings of England for their reverence and devotion which they have given to blessed Peter have flourished in glory and honor and by his defense they have obtained glorious triumphs by the merits of which blessed Apostle the Almighty God may bring to pass your desire and confirm unto you the Empire of your Fathers Kingdom We commit unto you and the Kings your Successors the advocation and maintaining of that place speaking of the Abbey of Westminster that Edward had re-builded and enlarged and of all the Churches in all England that in our place Vice Nostra Note here He would have the King to be his Vicar and not alone but Ye with the advice of Bishops and Abbots may ordain every where things that are just knowing that for these things you shall receive reward from Him whose Kingdom and Empire shall have no end The same Author page 571. saith The Ecclesiastical Laws of Maccabaeus King of Scots Note here an error in the name Maccabaeus for Macbeth of whom Buchanan saith lib. 7. In the beginning he made good Laws both many and useful which now are not known or are neglected taken out of his Register are these One who is entered into Orders call thou not before a profane Judge if he be summoned and appear do not thou judge him but remit him unto the holy Rulers Give willingly the tenth part of all the fruits of the ground unto the Pastors of the Churches and worship God continually with vows and oblations Who being accursed shall contemn the Authority of the Church for a whole year and shall not reconcile himself let him be accounted an enemy of the Realm and if he continue two years in that contumacy let him be forfaulted of all his goods If any shall accompany as a servant another man by whose charges he is not dayly sustained either unto the Church or publique Convention or a Market let him want the head Boet. Hist li. 12. hath these and others of his Civil Laws 9. Anselm an Italian was transported against his will as saith M. Fox in Act. from the Abbey Becheloin in Normandy unto the See of Canterbury This is he who said He had rather be in hell without sin then in heaven with sin A man of special note in his time for as Gul. Malmesbu de gest Anglo pontif li. 1. reporteth when the Greeks disputed at Barri against Pope Urban concerning the procession of the holy Ghost the Pope cried aloud Father and Master Anselm where are you come now and defend your Mother the Church And when they brought him into presence Urban said Let us take him into our world as the Pope of the other world He wrote many books The doctrine of faith in Century XI which to this day are commonly in hands and declare the doctrine of the faith as it was then professed In the general is a remarkable passage in lib. 1. epist 68. according to the Edition of the Jesuit The. Raynaud directed unto Lanfranc saying Concerning those things which are said in that little book you do by a wise and wholesome advice admonish to consider more exactly in the ballance of the minde and to confer with the Learned in their holy books and where reason faileth to confirm them by divine Authority I have done so both before and since I have received your fatherly and loving admonition so far as I could for that was my intention through all that disputation to assert nothing at all but what I saw undoubtingly might be
Cap. 9. And it seemeth thou distinguishest not betwixt that he did in obedience and that which was done unto him because he would still be obedient and he did suffer howbeit obedience did not require it God requireth obedience of all resonable creatures and the creature oweth obedience unto him so that man did owe obedience unto God the Father and the Father did require it of him Thus for his obedience and if man had not sinned he should not have suffered death nor would God have required it of him seeing he was made reasonable and holy and to the end he might be blessed in the fruition of God Now thou wilt not think it fit that the creature which he made holy unto blessedness he should force it to be miserable without a fault for it is a miserable thing that man should die against his will and so God compelled not Christ to die in whom was no fault but he willingly suffered death not by his obedience of forsaking life but for his obedience of keeping righteousness wherein he continued so stoutly that therefore he suffered death Likewise it may be said that the Father commanded him to die seeing he commanded him to do that for which he suffered death and therefore as the Father gave him command so did he and he drunk the cup which the Father gave him and he became obedient unto the Father even to the death and so he learned obedience by what he suffered that is how far obedience should be kept But the word he learned may be understood two ways either for that he made others to learn or because what he was not ignorant of in respect of knowledge he learned by experience But what the Apostle when he had said he humbled himself and became obedient even unto the death of the cross subjoyneth therefore God exalted him and gave him a name whereunto it is like what David saith He shall drink of the brook in the way and therefore he hath lift up his head It is not so meant as if he could not have come unto exaltation but by this obedience of death and this exaltation was not conferred on him but in payment of his obedience for before he did suffer he said All things are delivered unto me by the Father and All that the Father hath is mine But as he with the Father and the holy Ghost had decreed that he would shew unto the world his great power no other way but by death seeing it was by death it is not unfitly said to be for death for he was exalted after death as if these things were done for death But when he saith I came not to do my own will but the will of him who sent me it is like unto that My doctrine is not mine for what one hath not of himself but from God that is not so much his own as it is God's for none hath truth which he teacheth or a good will of himself but from God therefore Christ came not to do his own will but his Father 's because the holy will which he had was not of his manhood but of his God-head for God spared not his own Son but gave him for us that is no other but that he did make him free as we finde many such words in Scripture And whereas he said Father if it be possible let this cup pass from me yet not as I will but as thou willest and If this cup cannot pass it signifieth the natural desire of life according to his own will whereby humane flesh did flee the pangs of death And he calleth it the will of the Father not because the Father would the death of his Son rather then his life but because the Father would not that mankinde should be restored unless man had done so great a thing as was that death because it was not reason that another should do it Therefore the Son saith that he would his death which himself would also suffer rather then mankinde should not be saved as if he had said Because thou wilt have the reconciliation of the world no other way I say thou wilt have my death therefore let thy will be done that is let me die that the world may be reconciled unto thee Cap. 10. Because in this question thou undertakest the person of them which will not believe unless they see reason I will indenture with thee that we accept no inconvenient unto God not the least and that no reason not the least be refused if a greater reason hinder not for as impossibility followeth upon any inconvenient unto God so a necessity followeth upon whatsoever reason if it be not overthrown by a greater Now the question is onely of the Incarnation and of the things which we believe of the assumed manhood Let us now suppose that the incarnation of God had never been nor these things which we speak of that man and let us hold this sure that man was not made unto blessedness which he could not have in this life nor could any man attain it but by remission of sin nor could any man pass thorow this life without sin and such other things the faith of which is necessary unto salvation And here we finde that the remission of mans sin is necessary that he may attain unto salvation as we all do hold Cap. 11. Then let us try by what way God forgiveth men their sins and to this end see first what is sin and to satisfie for sin if Angels and men had continually given unto God what they owe him they had never sinned therefore to sin is no other thing but not to render what is due unto God Now the will of all reasonable creatures should be subject to the will of God this is the duty or debt which Angels and men owe unto God and if he do this he sinneth not and whosoever doth it not he sinneth This is righteousness or uprightness of will which maketh righteous or upright in heart or will this is the onely and all the honor which we owe unto God and which God requireth of us for only such a will doth works acceptable unto God when he can do and when he cannot do onely the will doth please God by it self because without it no work pleaseth God he who giveth not his dutiful honor unto God taketh from God what belongeth unto him and he dishonoreth God and this is to sin and so long as he rendereth not what he hath taken away he is under guiltiness nor is it sufficient to render what is taken away but for the wrong he hath done he must render more then he hath taken away This is also to be marked that when one rendereth what he hath unjustly robbed he should give what could not have been required of him if he had not robbed after this maner should every one which sinneth render honor unto God and this is satisfaction which every sinner should do unto God Cap. 12. Now let
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
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
no less respect Here was mentioned the example of Luther who having to do with the German Friers and Doctors of Rome did submit himself unto the Pope and when Leo took the words as real and did against the mans mind Luther was more invective against the Pope then he was before against the pardon-mongers Neither could the Legats and the Italian Prelats accord with the Imperialist and Spanish Bishops in the articles of Reformation the one party striving to recover their antient liberty and to crub the Roman Cardinals and the other being zealous of the prerogatives of the Court The Pope is advertised of all these and by advice of Deubts at Rome the Super-Synod framed the articles of doctrine and judged it hard to deny all the articles of reformation or to grant them all at last he directed the Legats to yeeld in some and to cause so many as they could to be delayd unto the next Session In the mean while he consulteth what may ensue upon such difficulties both from the Prelats and Divines he feareth worse a coming he knew the Emperour had temporized with him and now when he prevailes in Germany he will by all meanes use the Councel for subduing Italy and Rome The nearest remedy thinks the Pope is to secure himself against the Synod But how to dissolve it is not seasonable so many things being as yet not spoken of To suspend it will require some weighty cause and were to little purpose for they would immediatly remove that cause To transfer it into another place where himself had absolute power seemes fittest He could not judge Rome a fit place because the Germans would talk of it Bolonia seemes fittest because it is nigh the Alpes and in a fertile soil Then for the manner he will not be named in it but let the Legats do it by authority of their former Bull of the date Febr. 22. 1545 in so doing the blame might be imputed unto them and yet he uphold them or if by any emergent occasion he shall change his mind he may do it without dishonour This he directeth a cousin of Car. De Monte unto the Legats with Letters of credit At the first the Legats were amazed not knowing what shew to pretend but then they talk of the intemperatnes of the aire as appeares said they by the infirmity of some Prelats and the â—estimony of Fracastorius Physicion of the Synod and the Pop's pensionary So the Session VII was held on March 3. An. 1547. VII The next day in a General congregation they begin to talk of removing the Councel The Imperialists said There is not so epidemik a The Councel is removed disease as was pretended Nevertheless the Legats will have it voiced and by degrees prevailed to leap into Bolonia A Session was held March 13 a decree was read for removing and to keep the ninth Session at Bolonia Aprile 21. Thirty and five Bishops and three Generals did assent Card. Pacceco and 17 Bishops were for the negative The Imperial Ambassadour required that these remove not untill his Ma. were informed and gave order Those Newes were offensive unto the Emperour taking it as a contempt of him and judging that a weapon was wrested from him by managing of which he had the fairer opportunity to have brought all Germany into obedience He wrote unto the Fathers at Trent commending their constancy and requiring that they remove not Those consult Whether they should do any Synodal Act but all did judge it would turn to a schism Letters were sent mutually between them at Trent and them at Bolonia and both vsed the name of the Synod The Pope sent more Prelats unto Bolonia where in many congregations nothing was handled but how their removing might be defended The Emperour directeth his Letters unto Bolonia and unto Rome representing some inconvenients of removing the Synod and profering some advantages if it be set on foot at Treat again The Bolonians answer They can do nothing without order from the Head of the Church The Pope answered He had already committed his full power unto the Councel The Ambassadors called those answers ascoffing of their Master and according to their Order they made Protestation that the Translation is unlawfull and that all things are void which have followed or shall follow thereupon seing the authority of those few can not give lawes unto all Chistendom and because the Pope and those Fathers are deficient the Emperour will not fail to provide for the Church as it becomes unto him by antient lawes and consent both of holy Fathers and of the whole world Nevertheless the Councel was not restored untill Car. De Monte became P. Julius February 2. in the year 1551. The Emperour sent to congratulate his coronation and to reduce the Synod This P. is now put to his thoughts on the one side he considereth that he was not only called the chief Agent of Transsering it but he had also hitherto mantained it and the same motives of Pope Paul were as yet pressing to wit the designes of the Emperour and of the Prelats aiming at their own interests to the preiudice of the Papal See On the other hand if he called not the Councel again it were scandalous to the world and beget a bad conceit Consultation about the restoring of it of him in the beginning of his Papacy it would provoke the Emperour to vse National Councels yea and forces against him As for the dissuading reasons he thought It could not be called levity in him because before he was a Servant and obedient unto his Lord but now he is Lord and the present dangers must be shunned So he calleth a Congregation of the Cardinals especially the Imperialists that they may fall upon that advice where unto he was inclining They judge it fittest to restore the Councel because before the election in the Conclave he had sworn to do it and again at his coronation besides other reasons He obiecteth principaly the danger of the Papal authority Some answered God who had founded the Roman Church and avanced it above others will dissipate all contrary counsel Some in simplicity think so and others knew not what to say Car. Crescentius said Greatest exploits are difficult because of some causes unknown or lightly accounted of for the present there is more fear that the Princes and world will depart de facto than in the Synod by disputs or decrees there is danger both wayes but the most honourable and least dangeroâ—s must be chosen The appearing dangers in the Synod may be preveened by holding the Fathers upon other purposes many especially the Italians may be persuaded with hope Princes may be counterpoised differences may be fomented and a wise man will find remedies upon emergent occasions This opinion was embraced and Nuntij were dispatched into Germany and France to represent the ingenuous applause of the Pope unto their common desire Vnto the Emperour it was propounded that in
and countrie but I dare not inclose the omnipotencie of God in narrow bounds and restrain him in a little part of the earth whom the Heaven cannot comprehend Every one of the believers are weighed not according to the diversitie of places but by excellencie of faith and true worshippers do adore the Father neither at Jerusalem nor on mount Garizim because God is a Spirit and his worshippers must worship him in spirit and truth the spirit bloweth where he pleaseth the earth is the Lords and the fulness thereof since the Fleece of Judea is dried up and all the World is wet with the dew of Heaven and many comming from the East and West are set down in the bosom of Abraham God hath ceased to be known in Juda only and his name to be great in Israel but the sound of the Apostles hath gone thorow all the World and their words unto the ends of the earth Our Saviour being in the Temple said unto his Disciples Arise let us go hence and unto the Jews Your house shal be left desolate seeing Heaven and Earth shall pass away certainly all earthly things shall pass away therefore the places of the Cross and Resurrection are profitable unto them who bear their Cross and they rise with Christ daily who shew themselves of so great habitation Moreover they say The Temple of the Lord the Temple of the Lord let them hear from the Apostle Ye are the Temple of the Lord and the Holy Ghost dwelleth in you both from Jerusalem and from Brittan is the gate of Heaven equally patent Antonius and all the multitude of Monks of Aegypt Mesopotamia Pontus Cappadocia and Armenia have not seen Jerusalem and without this Citie the gate of Paradise is patent unto them Blessed Hilarion although he was born and lived in Palestina saw Jerusalem but one day only that he might not seem to despise the holy places for their vicinitie nor yet include the Lord in one place You will say Why go I so far off To the end thou shouldest know that nothing is deficient to thy faith though thou hast not seen Jerusalem and that thou think not us the better that we enjoy the habitation of this place but whether here or there thou shalt have alike reward according to thy works Augustine also in his book de morib eccl cathol cap. 34. complaineth that many did adore graves and pictures and some did drink upon the dead and luxuriously burie themselves upon the buried which abuses the Church indeavoureth daily to amend Agreeable unto this complaint is that passage in Gregorie lib. 9. Ep. 71. Whereas the English were wont to sacrifice Oxen to their Gods and on that day they did feast and make merrie Gregorie adviseth Way was given unto rites for a time Augustine to turn that Divelish solemnitie into a feast of dedication or birth-day of some Martyr and then to kill the Oxen not to the Divel but to praise God when they did eat to the end that the hard-hearted people be not discouraged for want of a merrie day to forsake their idolatrie and because they who will climb high must go by degrees And lib. 12. Ep. 31. speaking of the English he saith according to the Apostle who saith I gave you milk to drink and not strong food I have yeelded now these things unto them but not to be held or continued in after-times lest the good which is lately planted and yet but of a tender root be pulled up but rather being begun may be strengthned and carried to more perfection Truly if those things that we have done be otherwise then we should have done know thou that it was not done for the thing it self but by commiseration Whence it appears that not only these feasts at the graves but many other rites came into the Church by condescending unto the rudeness of the Gentiles and they who at first did indulge them did not simply allow these rites but would by degrees bring the people unto the Christian faith and they would not have used them if the rude people would have imbraced the puritie of God's worship But afterwards especially in the Western Churches religion did consist for the most part in such rites and if people would observe these little care was to inform them in the faith Then as in the preceding 200. years people had affection towards Jerusalem so when the Bishop of Rome was called the Universal Bishop people forgat Jerusalem for a space and looked towards Rome and would go thither to confess their sins as we will find more particularly and yet even then many did reprove it as followeth for the present I will add but one testimonie of Bernard in Ep. 113. ad Lelbert Abbat S. Michae saying This your son having forsaken by my counsel his peregrination though he undertook it by your licence hath returned for when we knew that he had attempted it in levitie and you had yeelded because of his importunitie we reproved him sharply as he was worthy and perswaded him to return repenting so far as we could guess of his levitie and improbitie and promising amendment hereafter we judging righteously that howsoever one be guiltie he should exerce repentance in his own Monasterie rather then by going from Province to Province for the purpose of Monks is not to seek the earthly but heavenly Jerusalem and that not by walking on foot but by amending in affections thus Bernard And when the worship of Saints and reliques was once received it was easie for Priests to perswade pilgrimages unto this or that monument either for pennance or some special remedie to be found there more than in another place Bellarm. de cult Sanct. lib. 1. cap. 20. Of this hear Pol. Vergil saying We read not go to any part of the earth to seek God who is everie where but some have no such intention but rather go to behold the image of some Saint never thinking in all their journey of God far contrarie to the worship that was prescribed by the Fathers Against such men may well be applied that of Persius O souls prone to the earth and void of Heaven Why should we use such rites in our Churches and in the way they feed themselves delicatelie and lest they wax sad they have with them some Pleasant I will not say their Whores or Mistresses to cause them to laugh and tell them merrie sports as it were to refresh their wearied minds O vain travel we should sojourn that being sequestred from domestick cares which divert us from thinking upon the other life to dart the bodie and cause it to do service unto reason and give unto the poor as Christ commandeth Vergil in Interpret Orat. Dom. 9. Out of what is said may be partlie seen what was the estate of the Western Of Monks Church in the daies of Pope Gregorie the I. and that after him a thicker mist arose out of the Sea as indeed puritie of Doctrine perished
bold reprover of Kings he became a shameless flatterer of Popes for he is said to have first moved the decree in Gratian. dist 40. cap. Si quis if a Pope carry with him innumerable souls into Hell no man ought to say unto him What doest thou He spoke so and afterwards the Popes did aim at exemption from censure untill they did attain it he had from Rome a power Legantine in Germany neither preached he only unto the Heathens but did corrupt several Provinces where Christ had been preached as Thuringia Argentina c. with Roman Manicheism condemning some meats forbidding marriage of Priests and permitting to have Nuns or Whores urging the worship of images in a word his care was not so much for Christianism as for Papism for he writ unto Pope Zachary saying How few soever Disciples God giveth me in this my charge I cease not to incline them to the obedience of the Apostolick See he caused the Monastery of Eulda to be built in favour of English men and was killed at Borna being suspected of a conspiracy 5. Many did preach and write against him and his superstitions as Adelbert The opposers of his Rites a French Bishop and Sidonius an Arch-Bishop of Bavaria Samson a Scot Bishop of Auxerre and Virgilius an Irish man Bishop of Juvavia as Nauclerus and Aventine do record Boniface dilateth them unto Pope Zachary and as Bern. Lutzenburg in Catol writeth the Pope in a Synod at Rome condemneth them depriveth them of their Priesthood and excommunicateth them before they were heard and when they sought to be heard and plead their cause in a Synod Boniface denied access unto them and said Excommunicated men should not be admitted into a Synod nor have the benefit of the Law So partly by tyranny of the Pope and partly by authority of Pipin Boniface did oppress all his adversaries Catal. test ver ex vita Bonifac. Particularly one Clemens did reprove Boniface 1. That he did so advance the authority of the Roman Bishop seeing all Teachers are equally successours of the Apostles 2. That he condemned the marriage of Priests 3. That he did speak too much for the Monkish life 4. That he had anointed the King of France contrary to the undoubted right of the Merovei 5. That he appointed Masses for the dead and other new Rites unknown in the Church heretofore Aventin Annal. lib. 3. Epist Zachar. ad Bonif. in tom 2. Concil 6. Albine or Alcwin had good knowledge of the Latine and Greek languages Alcwin and his doctrines Charls the Great calleth him his Master in an Epistle written unto him deseptuages sexages Biblioth de la Bigne tom 3. where are some of his works On Ps 51. he writeth thus It is said unto the Father Then wilt thou accept the sacrifice of righteousness that is the most glorious passion of the Son who offered himself a sacrifice for all men that they might attain salvation which the world did not deserve by their works Ibid. When I look on my self I find nothing in me but sin thy righteousness must deliver me it is thy mercy and not my merits that saveth me we are quickned by the mercy of God in the name of our Saviour and not by our merits In his works he often useth the word merite but here we may see in what sence he and others do understand it On the fourth poenit Ps I could defile my self but I cannot cleanse my self unless thou Lord Jesu do cleanse me by sprinkling thy holy blood No good can be in us unless it be thy working grace who hast made us On Ps 118. Thou hast made me to be desirous of thy Commandments make me also able to do help that I may do what thou commendest and give what thou commandest And in another place Free-will abideth as yet in men by nature that in whom God willeth he may be pleased to make free by grace that they have not an evil will for since the first man by free-will was sold under sin the freedom of man is evil because the goodness of the will is taken away from the free-will which goodness none can have of himself unless he have it being helped by the grace of God's mercy without whose help free-will can neither turn unto God nor make any progress unto God He hath the like words in lib. 2. de Trinit cap. 8. On Eccles cap. 1. The Sun Christ inlightneth all things with the splendour and vertue of his spiritual grace in whose punishment is our salvation he ariseth to them who believe in him and he goeth down to every unbeliever Ibid. cap. 3. We should rejoice in this spiritual pleasure of meat and drink not only in the Sacrament but in reading the Holy Scriptures also where we may eat and drink of the Tree of life Ibid. cap. 7. Let us consider the works of God how great and wondrous they are and how in his free mercy he hath chosen one and in his just judgement he despiseth another as it is written of the Twins I have loved Jacob and hated Esau In Praefa lib. 1. de Trinit We should all pray that the Catholick faith which only quickneth mankind and only doth sanctifie may be truly fixed in the hearts of all men by one confession Ca. 1. Although we be thrown down from the joy of blessed felicity into the miserable blindness of this exile for the just punishment of original sin yet we are not so cut off that even in this changable and temporary estate we know not to seek and desire eternity truth and blessedness which is clear in that we have not a will to die nor be deceived nor be miserable whence is this natural instinct that all men would be blessed although this appetite is diversly in the minds of particular persons some think to be blessed in riches The whole divine Scriptures exhort us to be lifted up from earthly unto heavenly things where is true and eternal blessedness unto which it is most certain that none can attain but by the faith of the Catholick peace In Praefa lib. 2. All the authority of the holy books serve unto us to make us believe rightly of God and to love him with all our heart but the sight of man's mind is not able to behold the most excellent light of God's Majesty unless it be inlightned by the brightness of the righteousness of faith and love through the gift of God's grace therefore we should pray for the grace of God that the ey of our heart may be cleansed to see how properly the Trinity is the one and only and true God and how rightly the Father the Son and the Holy Spirit is said understood and beleeved to be one and the same substance Lib. 3. cap. 1. What did the human nature in the man Christ deserve that it should be assumed into the unity of the person of the only Son of God what good will what desire of
respicere digneris c. 3. When the Priest takes the hosty into his hands before he communicateth he is ordered to pray in this manner Corporis sanguinis tui Domine Iesu Christe Sacramentum quod licet indignus accipio not sit mihi judicio condemnationi sed tua prosit pietate corporis mei animae saluti 4. When he takes the Cup he is ordred to say Gratias tibi ago Domine Sancte Pater omnipotens .... precor ut hoc Sacramentum salutis nostrae quod sumpsi indignus peccator non veniat mihi ad judicium neque ad condemnationem Whence we see that both before the consecration as they speak and after the consecration that which is received is called Bread and the Cup out of what the people offereth from what God had given them and it is prayed that God would look graciously on these things even on that Bread and Cup as he was pleased to look on the offering of Abel and that Bread and Cup is two several times called the Sacrament of Christ's Body and Blood and the Sacrament of our salvation Wherefore certainly according to the Canon the Bread is still Bread and the Sacrament of Christ's body and the Sacrament of our salvation and it is not transubstantiated into Christ's body But saith the Jesuit Io. Hart against Io. Reinolds yea the Bread and Cup do tropologicè signifie the very Body and Blood of Christ I answer This is a begging of the question for we hold that there is a trope or figure in the words of Christ This is my body which they deny And why should that be denied more than to be affirmed in the words of the Canon and the rather that in the same Canon and in the prayers after consecration the Bread and Cup are expressly called the Sacrament of Christ's body and the Sacrament of our salvation A Sacrament is not the thing signified but a sign and seal of it and therefore according to the Canon there is no transubstantiation of the Bread and Wine Thirdly Concerning the 3. The denying of the Wine unto the People Communicants it is to be observed that the Canon is conceived in form of a Prayer and in the name of the People and therefore by the way I say it should be pronounced so that the people may hear and pray in the mean time but it is said now with a low voice lest the people hear and understand But to the purpose in the Canon it is said Supplices te rogamus Omnipotens Deus ..... ut quotquot ex hac Altaris participatione sacro sanctum Filii tui corpus sanguinem sumpserimus omni benedictione Coelesti gratia repleamur i. e. We humbly pray thee Almighty God that so many of us as shall in partaking of the Altar receive the holy body and blood of thy Son may be filled with all Heavenly blessing and grace Hence it is apparent that they who receive the one element should also receive the other since they are conjoined in the Canon And not any Papist can deny that the custom was otherwise at that time and some hundred years thereafter Fourthly 4. Mens merit Concerning the merits of men it is true they pray after the Agnus Dei is sung in these words Haec sacro sancta commixtio corporis sanguinis Domini nostri Iesu Christi fiat mihi omnibusque sumentibus salus mentis corporis ad vitam aeternam promerendam capescendam praeparatio salutaris per eundem Christum Dominum nostrum But whether the word capescendam doth not declare the other word promerendam to be taken there improperly or if the word promerendam should be taken properly for deserving let it be judged by the words of the Canon where it is said expressly Nobis quoque peccatoribus famulis tuis de multitudine miserationum tuarum sperantibus partem aliquam societatem donare digneris cum tuis sanctis Apostolis Martyribus ...... cum omnibus sanctis tuis intra quorum nos consortium non aestimater meriti sed veniae quaesimus largitor admitte per Christum Dominum nostrum that is We beseech thee that thou wouldest be pleased to give freely unto us sinners thy servants hoping in the multitude of thy compassions some part and fellowship with thy holy Apostles and Martyrs and with all thy Saints into whose society we beseech admit us thou not reckoning our deserving but grant us pardon for Christ our Lord's sake Who weighing these words seriously can imagine that the first contriver of the Canon could plead for salvation by his own merits or deservings Certainly these words of the Canon do renounce all our merit and teach us to rely upon the mercy of God for Christ's sake And therefore unless the first prayer be contrary unto the Canon the word promerendam is declared by capescendam that is they pray that the Communion may be a saving preparation for attaining eternal life And hereby we may learn how to expound that word mereamur in many passages of the Ancients as I have touched before I conclude this point seeing the Canon hath nothing of proper sacrifice in it nor of transubstantiation and ordereth that they who receive the bread should also receive the cup and it takes away the merit of mens work it is the mighty providence of God for the conviction of the Romish Church that the Canon continueth when so many changes have been made in the Missal and also it is a singular I will not say prudence or wisdom but policy of the Bishops and Priests that they will not pronounce the Canon so that the people may know and understand it lest the people know those errours which are so plainly contrary unto the Canon I have also observed another place A notable 〈◊〉 and change in a prayer after the Pax there is a prayer in these words O God Father fountain and original of all goodness who being moved in mercy wouldest that thy only begotten Son should for us descend into the lowest part of the world and assume flesh whom unworthy I hold here in my hands I adore thee I glorifie thee and I praise thee with my whole mind and intention of my heart and I pray that thou wouldest not forsake thy servants but forgive us our sins that we may be able to serve Thee the only true and living God with a pure heart and chast body for the same Christ our Lord's sake We see this prayer is directed from the beginning to the end unto God the Father and so have the first contrivers ordered it But now in the Missal is a division and between the words I hold in my hands and I adore thee c. the rubrick saith Hic inclinet se sacerdos ad hostiam dicens Te adoro te glorifico c. as if the words preceding were only directed unto the Father and the words following were directed unto the hosty
he suffered neither is that holy wine the Saviour's blood which was for us in bodily things but in ghostly understanding both be truly the bread his body and the wine his blood as was the heavenly bread which we call Manna CHAP. V. Of COUNCELS 1. IN this Century were no Synods assembled for doctrine or discipline A Synod at Rhemes opposeth the power of the Pope as in other times all Nations were so pestered with wars as is touched now only for some personal causes were some Synods among them all one is remarkable at Rhemes in the year 991. where Arnulph Bishop of the place was deposed for some trespass against the King and Gerebert Afterwards Pope Sylvester the II. was placed in that See And here by the way we may see what power Kings had then in deposing and investing Bishops Some of the Bishops would have had Arnulph's cause referred unto Pope John and others did alledge a Canon of the Synod at Carthage of 227 Bishops and Augustine was one of them Causes should be determined where they are begun that there is no need of Appeals unto Bishops beyond Sea that is as they understand it unto the See of Rome Then stood up Arnulph Bishop of Orleance and made a long Oration whereof a part is Let it be far from this holy assembly to defend or accuse any man against Divine or Human Laws .... We deserve to be drawn before the Thrones of Kings if we seem to contradict Divine Laws in any thing .... Most reverend Fathers we do reverence the Church of Rome for the memory of Saint Peter nor indeavour we to resist the Decrees of the Roman High-Priests yet following the authority of the Councel of Nice which the Church of Rome hath also reverenced continually But there are two things that we must alwaies look unto that is whether the silence or new constitutions of the Roman Pope seem to prejudge the received Laws and Decrees of former Councels If his silence shall prejudge then all Laws shall be silent when he is silent and if new Constitutions do prejudge to what end do all Laws serve which are made when all things are governed at the pleasure of one Ye see that these two things being once admitted the estate of the Churches of God is in danger and when we seek Laws by Laws we have no Laws But ô lamentable Rome who broughtest forth so many lights of Fathers unto our Grand-fathers and pourest forth in our time most monstrous darkness and infamous to the following ages Of old we hear of worthy Leo's and great Gregory's what shall I speak of Gelasius and Innocentius There is a long role of them which have filled the World with their doctrine The Universal Church might have been committed and was not committed unto them who for their good life and doctrine excelled all the World howbeit in their happiness this thy priviledge or intended usurpation was opposed by the Bishops of Affrick fearing as we think these miseries rather then the stamp of thy Dominion For what have we not seen in these our daies We have John surnamed Octavian walking in the puddle of uncleanness conspiring against Otho the Emperour whom he had Crowned Augustus Malefacius an horrible monster succeeds going beyond all the World in wickedness and defiled with the blood of former Popes and he also was condemned in the great Synod and chased away Shall it be Decreed that unto such Monsters void of all knowledge of Divine things Where was then the head of Omni-science in his breast innumerable Priests should be subject who are famous throughout the World for knowledge and godly conversation What is this Reverend Fathers and in whose default shall it be thought to be it is our it is our fault our ungodliness which seek our own things and not the things that concern Jesus Christ for if in any man who is elected unto a Bishoprick gravity of manners be required and good conversation and knowledge of divine and human things what is not to be required of him who seeks to be the Master of all Bishops What think ye Reverend Fathers of him who sits in a high Throne and glorieth in his gold and purple cloaths He is more like to Nero than to Peter or Paul nay that is not enough to wit if he be destitute of charity and puffed up with a conceit of knowledge he is Antichrist sitting in the Temple of God and shewing himself as if he were God But if he be destitute of knowledge nor hath charity he is an Idol in the Church of God from whom to seek responses is to advise with an Idol Let any Iesuit answer unto this dilemma for both the parts are sharply pointed and they cannot truly find a third Whither then shall we go the Gospel shews us that a certain man sought fruit thrice on a Fig-tree and because he found none he would cut it down but after intercession he delaied Let us therefore await our Primats and in the mean time let us search where we may find the green Pastures of God's Word Here is a right way of seeking resolution Some witnesses present in this sacred assembly shew that there may be found some worthy Priests of God in Germany and Belgia who are our neighbours Wherefore if the anger of Princes do not hinder the judgment of Bishops might be sought thence rather then from that City whien weigheth judgment by the purse Then he alledgeth and refuteth the Canons that were wont to be cited on the contrary and reports the like practices of the Church of France And then he saith If passage to Rome were stopped with Armies of besieging Barbarians or if Rome were serving a barbarous Prince at his pleasure or were advanced into some Kingdom shall there be no Councels in the mean time or shall the Bishops of the World to the damage of their own Countries await for Councels and Councels of ordering their affairs from their enemies And truly the Canon of Nice which by the testimony of the Romish Church goeth beyond all Councels and all Decrees commandeth that Councels be held twice every year and prescribes nothing therein concerning the authority of the Bishop of Rome But to speak more plainly and to confess openly after the fall of the Empire this City hath lost the Church of Alexandria and Antiochia and omitting mention of Asia and Affrick now Europe goeth away for the Church of Constantinople hath withdrawn her self the inward parts of Spain know not her judgments therefore there is a departing as the Apostle speaks not only of the Nations but of the Churches also that Antichrist seemeth to be before the dores whose Ministers have occupied all France and do oppress us with all their might And as the same Apostle saith now the mystery of iniquity is a working only who with-holds shall with-hold untill he be taken away that the son of perdition may be revealed the man of sin .... Which now is
in them all confirming the Decrees of his Master Gregory against the Emperour and against married Priests and strengthning the Laws for the Papal authority At last he was constrained to fly unto Claremount where he assembled a Councel under pretence of consulting for recovery of the Holy Land from the Turks An. 1094. of which it follows There he made many constitutions as The Church is pure in faith and free from all Secular power No Bishop Abbot or Clark shall accept any Ecclesiastical dignity from the hand of a Prince or any Laick Whosoever shall lay hands violently on or apprehend men of holy Orders or their servants shall be accursed Whosoever shall marry within the seventh degree of kindred shall be accursed c. Matth. Paris in Wilhel 2. There also he renewed the excommunication against the Emperour and against Pope Clement So one Pope at Rome and another Pope at Claremont had contrary Synods cursing one another burning one anothers Acts and abjuring their Consecrations Baptisms and Masses Nations and Cities were divided and some people espying the pride and vices of both the Popes did continue neutral and learned by lamentable experience that a Church can be ruled without a Pope When Popes and Bishops were taken up with bloody wars and tyrannical usurpations of Secular power what could the Sheep learn from such Pastours Urban did ordain that these words should be propounded unto all Intrants at their admission Wittingly and willingly I shall not communicate with them who are excommunicated by the Church of Rome likewise I shall not be present at the consecrations of them who accept Bishopricks or Abbeys from Laicks so may God help and these holy Evangelists as I shall never change from this sentence Platin. He did confirm the hours and Matins of Saint Mary saith Hec. Boet. lib. 12. cap. 12. And the Officium to be solemnly read on the Sabbath-day saith Fascic tempor Pol. Vergil de invent rer lib. 6. cap. 2. saith As Pelagius the II. ordained the Priests to keep the seven Canonical hours as a present remedy of mens weakness who fall seven times a day so Urban the II. ordained that so many hours should be kept to the honour of the Virgin The Arch-Bishop of Toledo covenanted with this Urban that he should make him Primat of Spain and therefore the other should indeavour to make all Spain Tributary unto Rome Before that time the Church of Spain was not subject unto Rome neither do we read of any Spanish Cardinals at Rome The Order of Cistersian and Carthusian Monks were about that time devised in Burgundy and confirmed by Urban After the Councel at Claremont he returned into Rome but with such authority that he was glad to lurk in the house of a Citizen Peter Leo the space of 2. years and died there in the 13. year of his Papacy and the year of our Lord 1099. To move the more men unto the expedition against the Turks and Sarazens he devised the first proclamation of indulgences or the full remission of all sins unto all that would go thither to deliver that holy Land as he said and the Sepulchre of Christ our Saviour from the power of the Mahumetans His Successours following this his example as it is easie to add unto things that are once devised did inlarge these indulgences to the benefit not only of them who went thither but unto every one which though they went not yet would contribute for the maintaining of Souldiers in that expedition Upon this account great sums of money were brought unto the Pope Thereafter these Indulgences were proclaimed unto all which would contribute unto the Wars against those which were called enemies of the Roman Church though they were Christians Under these colours vast sums were gathered from time to time although many times the money was imploied another way as followeth and God who brings light out of darkness made the same indulgences to be the occasion of Reformation CHAP. III. Of Divers Countries 1. IN the beginning of this Century were many prodigies as tokens of evils following Platin. signs in the Heavens above Earth-quakes below in the Sun darkness on earth Snakes were seen fighting against other Fountains were turned into blood the air was corrupt Ia. Vsser hath them at great length de success Eccles cap. 3. 4. Whereby some were moved to say Antichrist is come into the world Tho. Cooper ad An. 1099. In an assembly at Aken in the year 1016. were convened many both Princes and Bishops The Emperour Henry spoke of God's wrath hanging over their heads and advised them to think upon a way how these judgments might be turned off A Decree was made that all men should study to escape those judgments by fasting actions of piety and alms for say they the true doctrine of inward and saving repentance or of turning unto God as the consideration of sins that are committed against the ten commands of faith in Christ and the true and serious amendment of life hath been altogether obscured yea and buried by outward worship and human traditions therefore by publick authority of this Synod it is compounded that Priests attend more upon their Service all people give themselves unto fasting and Princes be more liberal in their Alms. Sigebert Crantz in Saxon. lib. 4. cap. 4. 2. The Fathers of the Primitive Church guessed that after a 1000. years from Christ's birth or passion or from the destruction of Jerusalem Antichrist should come and shortly after his appearing the world should have an end as Germanus Patriarch of Constantinople sheweth in Rer. Ecclesiast Theoria out of Theophilus Cyril Chrysostom c. And about the thousand years from Christ's nativity many men looked that it should come so to pass But when the thousand years were expired after the destruction of Jerusalem and they saw no such Antichrist as they had imagined neither did such things come to pass as they had conceived concerning the end of the World then as if they had been delivered from the danger thereof saith Baronius Annal. tom 11. they made fair buildings and Churches throughout the World especially in Italy and France Whereunto Ia. Vsser doth apply that saying of Henry Beware of Antichrist it is evil that the love of Churches hath overtaken you it is not well that ye reverence the buildings and walls of Churches ye conceive amiss of these is it any doubt that Antichrist shall sit in these The Mountains and Lakes and Woods are more safe unto me Likewise some made defection from the Faith and returned to Paganism as in the North parts Luitici Obotriti Vari c. So did Vilgard a Gramarian in Ravenna trusting to the apparitions of foul spirits in the likeness as they professed of Virgil Horace and Iuvenal when he began to vaunt foolishly of his knowledge of humanities they appeared unto him and gave him thanks for his love to their Books and promised to make him partner of their glory Thereafter he
soul that is both bodily and spiritually seeing with the mouth of the body we eat and drink corporally as oft as we receive the Lords body from the altar by the hands of the priest but it is eaten and drunken spiritually with the spiritual mouth of the soul when sweetly and profitably as Augustine saith it is called to memory That the onely begotten Son of God for the salvation of the world took upon him our flesh hang on the cross rose again appeared ascended and will return again to judge Of the spiritual eating the Lord said to his disciples Take eat Augustine endeavored to demonstrate the spiritual eating Tract 26. in Iohan. when he said Eat the heavenly bread spiritually bring innocence unto the altar This then is the bread which cometh down from heaven that whosoever eateth of it shall not die but which belongeth to the vertue of this Sacrament and not to the visible Sacrament who eateth inwardly not outwardly who eateth with heart and not who cheweth with teeth Here if Lanfrank by his bodily eating or eating with the mouth of the body will have both the signs and the signified thing to be taken bodily his argument against Berengarius is silly or if he meant it onely of the signs Berengarius saith the same But Guitmund Bishop of Aversa turned further aside and wrote more bitterly and less truly against Berengarius Who can hold laughter saith he when he heareth Berengarius expounding the words of our Lord concerning the Sacrament This is my body i. e. this bread is my body O most impudent foolishness why may not the teeth touch that which the hand toucheth If the body of the Lord was touched by the hands of Thomas after his resurrection and by the holy women why may it not to day be touched more easily and surely touched that is chewed by the teeth of the faithful He therefore who gave himself to be handled after the resurrection he will not flee from our teeth for uncleanness c. Nevertheless Berengarius abode constant and was in high estimation both with Nobility and People and therefore Pope Victor the II. gave direction to the Bishops of France to take order with him They assembled at Towres anno 1056. there was Hildebrand and the Priests legate Berengarius eluded the Council rather then open his minde for he professed generally That he followed the sentence of the Catholique Church that is said he as the Scriptures Fathers and Primitive Church have taught And more particularly he said that the bread and wine became the flesh and blood of Christ not as in a shadow but truly Pope Nicolaus II. hearing that Berengarius was honored of many summoned him again to a Synod at Rome anno 1059. and there as Baron ad ann 1059. saith without any disputation he condemned his own error But Vsser de succes Eccles c. 8. hath marked that Sigon de reg Ital. lib. 9. when Berengarius with many arguments defended that the Sacrament to speak properly was the figure of Christ's body and Cardinal Albericus who was nominated to dispute against him could not by voice resist him and neither of the two would yield to the other Albericus sought the space of seven days to answer in writing as also it is remembred by Leo Ostien in Chron. Cassin lib. 3. And at last when disputation could not prevail against him it was given him in option Whether he would recant or burn The old man for fear of death as Pa. Masson Annal. Franco lib. 3. speaketh made that beastly recantation a perpetual argument of his dastardly courage and of the brutish ignorance of that Council which was penned by Cardinal Humbert and is registred by Gratian. de consecr dist 2. Ego Berengarius Nevertheless the words of the recantation are as far from Romish transubstatiation as white from black These are the words so far as they concern our present purpose faithfully translated I Berengarius do consent unto the Apostolique and Roman See and with my mouth and heart confess that the bread and wine which are laid on the altar after the consecration are not onely the Sacrament but also the very body and blood of our Lord Jesus and sensibly not onely in Sacrament but in truth are handled with the hands of the priest broken and chewed with the hands and teeth of the faithful c. John Semeca the Glossator of the Decrees expresly condemneth the words of this recantation and saith If thou understand not the words of Berengarius soundly thou shalt fall into a greater heresie then he did for we break not Christ's body into pieces nisi in speciebus Lombard li. 4. Dist 12. E. 1. saith Not in the substance of his body but in a Sacrament that is in specie And Bellarmin de Concil lib. 2. c. 1. saith In signo non in se When they say understand soundly they understand clean against the Text for if by species and sign they understand not bread and wine as the ancient Fathers did certainly mean and speak they deceive the world seeing whiteness and such other qualities can never be broken without some substance neither are these qualities the sign of Christ's body wherefore the substance of bread remains after the blessing And when they condemn the confession of Berengarius and call it his words they consider not that they condemn their Pope Nicolaus and their Council of one hundred and fourteen Bishops prescribing it and ordaining Berengarius to subscribe it and which sent that confession unto the Bishops of Italy Germany and France as Catholique It is certain that Berengarius returning home returned also to his former doctrine and wrote in defence of it so that as Blondus saith he was summoned again by Pope Gregory the VII anno 1079. and then subscibed another recantation and an Act was made That thenceforth none may dispute nor teach another concerning the body and blood of our Lord except for bringing unto the faith them that are gone astray It seems that as yet Gregory was not resolved of his doubt Bercold a Priest of Constance ad ann 1083. saith Albeit Berengarius abjured that heresie in face of Synods yet he ceased not to return unto his vomit Some have written that Berengarius denied the baptism of Infants but saith Ja. Usser In so many Synods held against him We never finde any such thing laid to his charge And unto the said Usser it appears that who in those days were charged to deny the baptism of children did hold no more but this Baptism conferreth not grace ex opere operato So Berengarius died holding his first doctrine at Towres in the Isle of St. Cosina and was buried in S. Martins where his Tomb was reared and Hildebert Bishop of Caenoman and then of Towres made his Epitaph which is in Guil. Malmesbu de Gest Anglo lib. 3. And this is a part of it Quem modò miratur semper mirabitur Orbis Ille Berengarius non obiturus
consider most what thou art most to wit a man even as thou wast born And thou must consider not onely quid sed qualis natus what but what an one thou wast born take away therefore therefore in thy predication the cover of these leaves which hide the shame and heal not the wound blot away the false colour of fading honor and the glance of counterfeit glory that thou mayest nakedly consider thy self naked because thou camest naked out of thy mothers womb Wast thou born with a mitre or glancing with Jewels or shining with silks or crowned with feathers or burthened with metals if thou blow with thy meditation these things as a morning cloud thou wilt see thy self a naked man poor wretched miserable lamenting that thou art a man ashamed that thou art naked weeping that thou art born of a woman and therefore with guiltiness and therefore with fear and filled with miseries both of soul and body for what calamity wanteth he who is born in sin a frail body and barren soul A modest man will moderate his cares abstain from superfluities and not fail in things necessary a just man will not presume on things higher then himself but will say with that just man If I be just I will not lift up my head therefore in thy meditation walk warily that thou neither ascribe unto thee more then enough nor deny more then is just and thou ascribest unto thy self more then truth not onely by arrogating any good thou hast not but by ascribing what thou hast c. In lib. 3. he saith Thy fathers were ordained to overcome not some nations but the whole world for it was said unto them Go into all the world and they sold their coats and bought swords to wit zealous eloquence and a vehement spirit weapons powerful through God Whither went those famous Conquerors occumbebant non succumbebant these mighty warriors did die but never gave over they triumphed when they were dead Thou hast succeeded into their inheritance so thou art the heir and the world is thine inheritance but it is to be seriously considered how this inheritance concerneth thee and how it did concern them for I believe not every way yet in some way I think a dispensation is committed unto thee and possession is not given thee if thou wilt usurp this too he contradicteth thee who saith The earth is â—â—ine and the fulness thereof Thou art not he of whom the Prophet said All the earth shall be his possession This is Christ to whom the possession belongeth by right of creation merit of redemption and by gift of the Father What sayest thou wilt thou deny me power and forbid me to rule yea plainly as if he had not power who hath care Praesis ut prosis So govern that thou do good so govern as a faithful and wise servant whom the Lord hath set over his house Unto what to give them food in season that is to steward and not to command do this and thou being a man affect not to rule over men lest unrighteousness rule over thee I am afraid for no poison unto thee and no sword more then this desire of ruling certainly albeit thou think much of thy self yet if thou be not much deceived think that thou hast not received more then the great Apostles remember therefore that word I am debtor to the wise and to the unwise and if thou think that belongeth to thee remember also that the grievous name of a debtor agreeth to a servant rather then to a ruler therefore if thou acknowledge thy self a debtor to the wise and unwise thou must earnestly consider how both they who are not wise may be wise they who are wise become not unwise and how they who are become unwise may grow wise again But no kinde of foolishness is worse then infidelity therefore thou art a debtor to Infidels Jews Greeks and Gentiles therefore it should be thy work that Infidels may be brought unto the faith the converted be not turned away and who are turned away may return who are perverted may be made straight according to rectitude and the subverted may be recalled unto the truth the subverters may be convinced with unvincible reasons to the end that themselves may be amended if possible or if not they may not have power and authority to subvert others Albeit the Apostle excuse thee concerning the Jews seeing they have a term which cannot be prevented the fulness of the Gentiles must come in But what sayest thou of the Gentiles themselves yea what answerest thy consideration unto this question thinkest thou that the Fathers have set bounds unto the Gospel and suspended the word of faith while infidelity continueth by what reason think we hath the word which did run so swiftly come to a standing who did first hinder the running of salvation possibly some cause which we know not or necessity might hinder them but what reason have we to dissemble by what confidence or what conscience do we not so much as tender Christ unto them which have him not do we withhold the truth of God in unrighteousness But certainly the fulness of the Gentiles shall come in sometime do we expect that faith shall fall upon them who hath ever believed by chance how shall they believe without a Preacher I add concerning the pertinacy of the Greeks who are with us and not with us joyned in the faith and severed in peace albeit in the faith they do halt from the right paths And also of heresie which spreadeth quietly every where almost note among some doth rage openly for it devoureth quickly the babes of the Church every where and openly You ask Where is this Yours which visit the South so oft behold they know and can tell thee they go and return thorow the midst of them or pass by them but as yet we have not heard what good they do among them and possibly we had heard if they had not made more account of Spanish Gold then of mens souls It is thy duty to provide a remedy unto this malady but there is a foolishness which in these days hath almost made foolish even the wisdom of faith note How hath this poison envenomed almost all the Catholique Church for while even in her each one seek our own things it is come to pass that by mutual envying and contention we are taken up with hatred encouraged to injuries ready unto strises use cavillations unto guile carried to slanders break out into curses are oppressed by the mightier and do oppress the weaker How worthily and laudably might the meditation of thy heart be exercised against so pestilentious a kinde of foolishness which thou seest to possess the very body of Christ which is the multitude of believers Alas ambition the cross of the ambitious how doest thou vex all men and please all men nothing doth vex men more bitterly nothing disturbeth them with more turmoil and nevertheless nothing is
estate of innocence the flesh as a weak beast did bear the Spirit sweetly having neither spur nor bridle or if there was any bridle then wherewith the flesh which cannot go by it self was ruled yet it had not need of a bridle to restrain it because it was not impetuous Lib. 2. cap. 11. Some Fathers have said That the Saints see all things because they see him who seeth all things I dare say no more but this they see as much as pleaseth him it is hard to judge any more But thou wilt say If they hear me not I speak in vain unto them which neither hear nor understand Behold let us say Saints hear not the words of them that pray unto them nor doth it impair their blessedness that they know not what is done abroad Let us say then they hear not But doth not God hear Why art thou solicitous then whether they hear or how much they hear seeing God heareth for whose sake thou prayest he seeth thy humility and will reward thy devotion Ibid. To. 5. cap. 10. The Sacrament is given in both kindes to the end we may believe that thereby a twofold effect is signified for it hath the vertue as Ambrose saith to preserve both body and soul Ibid. par 15. cap. 7. It is more probable we should believe that every soul suffereth punishment in those places especially where they have sinned but if there be any other place of these punishments it is not easie to prove 12. Bernard Abbot of Clarevaux or Clareval was famous in that time He oft complaineth of the defection of the Church as in festo Convers Pauli Ser. 1. he saith The whole multitude of Christians seemeth to have conspired Complaints of Bernard against thee O Christ from the least to the greatest from the sole of the foot to the crown of the head there is no soundness Iniquity proceedeth from the Priests thy Vicars which seem to be Governors of thy people alas alas O Lord God they are first in pursuing thee who seem to desire and have the primacy in thy Church Now holy Orders are given for filthy gain they seem to abound in godliness while they take on them the charge of souls but their least thought is of the safety and can any persecution be more grievous unto the Savior of souls many Antichrists are in our days Christ seeth this and is silent our Saviour suffereth and dissembleth and we must also be silent and dissemble especially concerning our Prelates and Masters of the Church The Ministers and Vicars of Christ think it necessary to observe what they command but they will not consider what is the will of their Master c. In a word none can more sharply rebuke the vicious lives of Bishops and Abbots then Bernard did in his time as appeareth especially in his Epist 42. albeit not with open hostility nor would he make a Schism in the Church Yea he did not spare the Popes as appeareth partly by what he wrote unto Eugenius and in Epist 178. unto Innocentius II. he saith It is the one voice of all who have any faithful care of people among us that righteousness perisheth in the Church the keys of the Church are not regarded the authority of Bishops is dispised because none of them endeavor to revenge the offences committed against God nor can any correct unlawful things in his own Diocy they lay all the blame upon you and the Court of Rome they say that ye throw down what they have lawfully built and ye have established things which they have justly condemned Yea for his liberty in speaking against the Errors of his time he was detested and reproached He was detested so that he was necessitated to publish Apologies namely see that Apologia ad Willerm Abbat where he saith that they called him the most miserable of men one who durst presume to judge the world and by the shadow of his baseness insult over the lights of the world yea not a ravenous wolf in a sheeps skin but a biting flea or a base moth and he saith there that he was like to be killed every day and was judged as a sheep for the slaughter and nevertheless he was not afraid to speak of their vices because said he Melius est ut scandalum oriatur quam veritas relinquatur And he continueth telling them that at that time a small train was called avarice sobriety was thought austerity and silence sadness but loosness was called wisdom prodigality liberality babling affability jeering mirth softness of clothes and pride of horses honesty superfluous ornaments of beds cleanliness and when one doth so unto another that is called charity and so charity destroyeth charity and discretion confoundeth true discretion and such mercy is full of cruelty because thereby the body is served and souls are killed Who at the beginning when the Order of Monks began could think that Monks would become so naughty O how unlike are we unto those in the days of Antonius Did Macarius live in such a maner did Basilius teach so did Antony ordain so did the Fathers in Egypt carry themselves so I will speak I will speak though I be called presumptuous yet I will speak truth How is the light of the world become darkness how is the salt of the earth made unsavoury they whose lives should have been a pattern of life unto others are become blinde guides of the blinde when they shew example of such pride I am a liar if I have not seen an Abbot having above sixty horses in his train when ye saw them riding ye might say these were not Fathers of Monasteries but Lords of Castles not feeders of souls but Princes of Provinces they must have carried after them their table-cloths cups basins candlesticks and portmanteans stuffed not with straw but ornaments of beds scarcely will any of them go four miles from his house but he must have all chattels with him as if he were going into a leagure or through a wilderness where necessaries could not be had O vanity of vanities but not so vain as mad the walls of Churches are glorious and poor folks have necessity the stones are covered with gold and the children are naked c. One may say yet Bernard was a serious follower of the Popes yes he gave them all the titles that the flatterers could or were wont to give but see what blows he gave them as appeareth by what he wrote to Innocentius and what is here above in Eugenius II. he layeth on them the blame of all the wickedness in the Church and he proveth that they had not right to usurp as they did In Rites he was carried with the sway of the times and these were the lesser things but behold his doctrine His doctrine of faith how different it was from the tenets of Rome now and if you will know the Giant by his foot note these passages In the Sermo de multipl utilit verbi
21. unto the King and Peers of France he saith Lift up your eyes round about hearken with your ears ye sons of men and behold the general scandal of the world lament the division of Nations and the general decay of justice and wickedness proceedings from the Elders of Babylon who heretofore seemed to rule the world but now they turn judgement into bitterness and the fruits of righteousness into wormwood In Epist 31. unto all Prelates he saith A Pharisee anointed with the oyl of wickedness above his fellows the Roman high Priest of our time sitting in the chair of perverse doctrine endeavoreth to destroy what is warranted from above he intendeth to eclipse the rays of our Majesty and turning truth into a fable he sendeth his Letters into divers parts of the world full of lyes accusing the purity of our faith at his pleasure and not with reason He who is a Pope by name onely hath written that we are the Beast rising out of the Sea full of the names of blaspemy and we do aver that he is the Beast of which it is said Another red horse came out of the Sea and he who sitteth upon him taketh away peace from the earth for from the day of his promotion that father not of mercies but of discords a diligent procurer of desolation not of consolation hath turned all the world into scandals and to use his own word in the right sense he is the great Dragon who deceiveth all the world he is the Antichrist whose forerunner he calleth us he is another Balaam hired for a reward to curse us he is the Angel coming out of the bottomless pit having the vials full of bitterness c. By these few passages it may appear what good and learned men have thought of the Pope 13. In the first Book of Epistles written by the now named Petrus de Vineis Philip King of France his Letter to the Cardinals the 34. is in name of Philip King of France directed unto the Cardinals concerning the election of the Pope there he saith What provoketh them unto discord greediness of gold and ambition for they think not what is expedient but what they would have they make more account of their particular interest then the publique and wickedly prefer their gain unto honesty how then shall they rule others who cannot rule themselves who hurt their friends and do good to their enemies and in the end catch nothing unto themselves The Court of Rome was wont to be glorious in knowledge maners and vertue and were not provoked with the menaces of fortune because they thought they were safest under the protection of vertue then of chance but now it cannot be called Curia sed cura a Court but care they love a mark of money better then Mark 's Gospel a salmon better then Solomon they love honor and eschew a burthen they love to be advanced but neglect the profiting of their subjects in piety such cannot be called shepheards but rather impious wolves by whose perfidiousness the holy Mother the Church is trod under foot faith is undone hope is put away and love is pulled up by the roots 14. In the year 1253. was great contention between the Masters of Sorbon Contestation of the Sorbonists against the Minorites in Paris and the preaching Friers who were so increased in number and honor becoming the Confessors and Counsellors of Kings that they would not be subject unto the former Laws and Customs The School-men conveened and were content to want somewhat of their weekly portion to satisfie the Court of Rome from which the Friers had obtained their priviledges or as Mat. Parisien in Henri IV. speaketh their horns after the wasting of a great deal of money and much travel bestowed on both sides some Customs of the University were changed and a kinde of agreement was made In the next year the contention was hotter and the Friers would multiply their number in despite of the University and City the King and City would have preserved the Custom of the School but the Friers had more favor with the Pope because of their great service unto the Court and they carried the victory and the Pope ordained that they might teach Divinity without account of the former order concerning the number In time of this contention the Friers published a book with the title of The eternal Gospel whereof John de Parma an Italian Monk was said to be the Author The eternal Gospel On the other side four Masters of the University set forth another Of the danger of the last times one of the four was William de Sancto Amore and therefore the Friers called the favorers of that book Amoraei In this book the Masters say Now there be fifty five years since some have attempted to change the Gospel of Jesus Christ into another Gospel which they call the Gospel of the holy Ghost and when he cometh the Gospel of Jesus Christ shall be abolished as we are ready to prove by that accursed book Ia. Vsser in his book De Eccles succes cap. 9. ex Henr. Erphurd Chron. cap. 39. and Nic. Eimeric direct Inquisi par 2. qu. 9. sheweth some passages of that cursed Gospel 1. The eternal Gospel is better then the Gospel of Jesus Christ and all the Old and New Testaments 2. The Gospel of Christ is not the Gospel of the Kingdom and therefore it cannot edifie the Church 3. The New Testament is to be annulled as the Old was annulled 4. The New Testament shall continue in power but for six years next to come to wit until the year of incarnation 1260. 5. They who live after that year shall be in the estate of perfect men 6. Another Gospel shall succeed unto the Gospel of Christ and another Priesthood unto his Priesthood 7. None are simply fit to teach men in spiritual and eternal things but such who walk bare-foot c. Many other Articles are in that place now cited The people began to dispise the Friers refused to give them alms and called them hypocrites successors of Antichrist false prophets flatterers and wicked counsellors of Kings and Princes contemners and supplanters of their Ordinaries defilers of Royal beds abusers of confessions c. Mat. Paris ad An. 1256. where it is also written that both those parties sent their Commissioners unto the Court at Anagnia both the books were censured and Pope Alexander ordained that the book of the eternal Gospel should be burnt but privily and so far as might be without discredit of the Friers But the Pope was the more offended at the other book because it was written against the religious Friers therefore he published a Decree to this this purpose Some professing to have the knowledge of the Scriptures but straying from the way of the true sense have plotted wickedness and have uttered very great iniquity against the innocent and upright they have reviled their brethren and laid stumbling blocks before
the valiantness of his Father and Grandfather Pope John said Solomon's Son was not very wise So he rejected them both and alledged that according to former Acts of his Predecessors now he was Emperor Wherefore wars continued eight years and John proclaimed against them both alledging that the Imperial Crown is the gift of the Pope since it was decreed that the Germans may elect their King but then he is Emperor when the Pope of Rome who is Father and Prince of all Christendom doth approve him and when the Electors cannot agree none is King but the Bishop of Rome governeth at his pleasure even as the soul should command the body by whose benefit it liveth and so shall the world be well ruled when profane things are subject unto spiritual ...... For these causes seeing two are chosen .... and neither of the two seemeth worthy unto us said he we command that within three months they both renounce c. The most did follow Lewis At Frankford was a frequent Diet of the Princes and all the Electors Frederick was a captive there many things were decreed for the honor of the Empire and that Lewis should provide that the liberty of Germany be not turned into bondage and whosoever will maintain the Acts of Pope John is an enemy of the Republick Immediately Otho Bishop of Carintha and Lambert Bishop of Tolouse the Pope's Legates were expelled out of Germany All the Bishops Prelates Priests and Monks obeyed the Decree only the Dominicans inclined sometimes unto the Emperor and sometimes unto the Pope By Authority of that Assembly an Act was A description of the Pope published that is in Aventin lib. cit The heads are Christ the Savior our Lord and God and his chief Apostles Peter Paul James and John have foretold that perillous times were coming after their departure and they have sorewarned especially that we should beware of false Christs false Apostles and false Prophets who are so called from the lyes of their feigned Religion terming themselves Priests when they are the messengers of Antichrist their insatiable thirst of honor and money their letchery and pride being most manifest bewray them we deny not but confess sincerely that our times cannot endure any censure ...... long custom prevaileth above truth indignation breaketh our silence seeing from Heaven we are set in the highest watch of human affairs we cannot be silent lest we prove to be dumb dogs that cannot bark as the Prophet speaketh although we cannot drive away the wolves because of the iniquities of the times yet it is our duty to resist them and declare who they are although we cannot prevail against them lurking under sheeps skins as we would yet it is in some measure sufficient unto those who cannot attain to have a willingness to do Then they apply unto John shewing how that he vexed the Church of Christ and compelled Christians to draw their swords against Christians and brought people into a custom of perjury rebellion and conspiracies and they add Neither can Christians keep peace when God giveth it they are so troubled with this Antichrist so great is the madness of this man or rather Satan that openly in Assemblies he proclaimeth his wickedness as if they were good works When Christian Princes are at variance then indeed he is Priest of Rome the great Priest then reigneth and domineereth when all things are wasted with jars and broils and his power becometh terrible he might have most easily restored peace with one Letter but he hath no will that peace be among us yea by him rather was the discord increased he feigned now to favor Lewis and then to love Frederick as each of them was weaker he promised his aid unto the weaker he did purposely invite both unto the Coronation and gave fair words unto both when they were ready to have agreed he peswaded them unto Arms all these things he doth craftily that when we are undone by intestine wars he may destroy the Empire and possess Castles Towns and Republicks ....... When he is capital foe and publick enemy yet he will be Proctor Witness and Judge in his own cause .... what he pleaseth he judgeth lawful ...... he assumeth the spirit of Satan making himself like unto the most High and suffering himself to be worshipped which the Angel forbad John to do and his feet to be kissed after the manner of Dioclesian and Alexander two most cruel Tyrants ..... Those Popes have thrust Caesar out of Rome and Italy and Christ out of the Earth they permit the Heavens unto him and have taken Hell and Earth unto themselves and they will be believed not only called gods of the earth and of men as if they reign over the souls and tongues or as if they had divided the Empire of the world with Jupiter how contrary are these things Crucified and Supream power a Soldier and a Priest an Emperor and a Pastor ..... he is the two headed Beast who is Augustus and the great high Priest as we read of Nero Decius c. Then they refute the particulars of the Pope's Bull finally concluding If he be not the Antichrist certainly he is his forerunner from whom we appeal unto the Christian Senate of the world This Apology of Lewis prevailed even among his foes that the Earl of Tirolis and some others dealt for peace between Lewis and Frederick Lewis had the other captive and he set him at liberty on condition that he should renounce the title of Emperor and within few years he died Then Lewis was sole Emperor and he went into Italy An. 1327. being invited by the Gibelines to aid them against the Gwelphs and he exercised the Imperial Authority where he came therefore the Pope excommunicated him Platin. But Tho. Couper in Epist saith He was accursed because Udalrick the Emperor's Secretary without the Emperor's knowledge in an Epistle had called the Pope the Beast rising out of the Sea The Emperor did often profer a treaty of peace but the Pope would not hear of it Many learned men both Divines and Jurists of Bolonia and Paris wrote then against the Pope as followeth When Lewis could not obtain confirmation from the Pope he entred into Rome and was received gladly he and the Empress were crowned by Stephen Colonna Vicar of Rome with full consent saith Platin. of Nobles and Cardinals The City was then governed by their own Citizens under the title Vicars of the King of the Romans Plat. in Iohan. There he assembled a very frequent Synod and declared more fully 1. What wrongs he had suffered from Jac. de Cadurco alias Pope John the XXII or rather the mystical Antichrist said he and Abiathar who had followed Absalom against David And he did not only thus complain but also the Orators of the Armenians and other Nations against whom John had covenanted with the Turk 2. He shewed what Authority other Emperors had exercised against the Popes when they were found vicious
cast down arose Nimrod who as Joseph witnesseth advised men that they should not ascribe unto God what came happily unto them but that it was given unto them for their own vertue and that they trust in their own vertue and not in God the multitude was ready to obey their commands and thought it grievous slavishness to be subject unto God and so he called men from the fear of God and made them proud to the contempt and injury of God nevertheless he brought that sacrilegious presumption into tyranny When the Patriarch Abraham refused it these arose speaking vain and great things boasting that their lips and words were their own and disdaining that God should rule over men Their children the Sadduces Joseph is witness did affirm that both good and evil are propounded to the election of men and each one chuseth this or that according to his own will without God When these were rebuked by the Prophet arose some Hebrews Greeks and Roman Christians saying that according to their merits they had received the grace of faith these were refuted by the Apostle Then arose Pelagius which proudly took arms against the grace of God and his help and when he was condemned by the Catholick Fathers Julian and Celestius renewed the same heresie and when it was quenched again by the Orthodox Fathers it was stirred up again by Cassianus and was lashed by Prosper About that time the same heresie waxed in Britain for which as venerable Beda in his Ecclesiastical History and Henry Honington in Histor Anglor reporteth Germanus of Antisiodore and Lupus of Treda Bishops although the Divels raised a most terrible storm against them by Sea yet they came over and confuted it stoutly But behold when the heresie was a little cut down pestiferous twigs did spring up again as the same Historians have written which the same Germanus and Severus Bishop of Tours coming into Britain did cut down again Moreover before and after these times the Scotiani by sending wholesome Epistles into the bounds of the Roman See did purge out the reliques of this plague as witnesseth the same Beda and holy Prosper maketh mention of them And although this vile fig-tree hath been so oft cut down so oft rooted up burnt and turned into ashes and even trod under foot yet it ceased not to wax so broad so thick and by the vitious juyce of it how much more subtilly so much more dangerously doth it spread therefore I being zealous for the cause of God do put willingly my hand unto this fire for I am not ignorant that these pestiferous Pelagians will with raging mindes and hideous cries bark against me and will seek to tear this paper with violent teeth as those are wont to carp at other mens writings which have nothing of their own hand But as Josephus telleth did not the Chaldeans and Mesopotamians for this cause rise against Abraham did not the ancient Prophets suffer many things from the false prophets for the cause of God did not some ignorants accuse Paul of madness and wrest all his excellent Epistles did not Julian the disciple of Pelagius with so many accusations brawl against Augustine the most glorious follower of the Apostles and the most stout defender of grace against the ungracious Pelagians and did not Julian boast that he would winnow his books and discover and shew the impiety of his writings did not other maintainers of Pelagius in France when Augustine was defunct presume to disprove his writings did not many writers oppose the most wholesome doctrine even of Christ and the Fathers and what am I I know I am not better then our so great Fathers nor greater then my Lord ..... why then should I refuse to suffer with them c. Hence it appeareth that errors have been always abroad in the world and some have opposed them and they who love God should and will oppose the errors as they are able Afterwards he was Confessor to King Edward the III. and then Arch-Bishop of Canterbury 10. About that time a book was written in English called The Complaint and Prayer of a Plough-man the Author of it is said to have been Robert Langland a Priest about the year 1360. Io. Bale Cent. 6. 37. After a general complaint of the iniquity of the time the Author writeth zealously against auricular confession as contrary to Scripture and utility of the Republick and as a device of man against the simony of selling pardons against the Pope as the adversary of Christ since Christ commandeth to bless them who curse us and to love our enemies but the Pope fighteth and curseth for small offences Christ forbade a Priest to be a Lord over his Brethren as the men of these new religions do yea whosoever will live as Christ hath taught he is accounted a fool and if he speak of Christ's doctrine he is called an Heretick and is cursed He complaineth there of the unmarried Priests committing wickedness and by bad example provoking others of images in Churches as idolatry of false Pastors which feed upon their flocks and feed them not nor suffer others to feed them which punish a poor man for his sin and suffer a rich man to continue in iniquity for a little money which punish the violation of mans Law more then the contempt of God's Law which are more worthy to be condemned then Pilate seeing he would once not have Christ condemned but they condemn him now said he in his Doctrine and Servants whom these Priests accurse and burn they have forsaken both the old and new Testaments and taken them to another Law the Canon Law and they comment on God's Word according to their own Laws they are wolves in lamb skins they stand more for their riches which they rob off Christ's flock then they care for the sheep they are become shop-men to the rich Merchant the Pope in selling his wares pardons in every Countrey to make him rich they promise the blessings of Heaven without pain for money Again he speaketh of the Pope that he calleth himself the Successor of Peter whereas Peter did acknowledge Christ and kept the hests of his Law but the Pope hath undone Christ's Law for advancing his own Decretals he calleth himself the Vicar of Christ whereas Christ said Wheresoever two or three are gathered together in my name there am I in the midst of them but the Pope hath made himself a Pseudo-christ or Antichrist since he professeth himself to be the Vicar of Christ and indeed hath undone the ordinances of Christ and maketh himself to be worshipped as God on earth as proud Nebuchadnezzar sometime did therefore all men should leave this Nebuchadnezzar this false god and false christ and his laws which are contrary to Christ's teaching He writeth of Purgatory that if such a thing were no Pope could feel such pains for he might deliver himself as well as others and yet he hath no power to keep himself nor others out of
of your affairs he hath given unto our holy Mother his godly and acceptable confession and hath received the Doctrine of the true Faith from her wherein all men should agree who desire to be saved which also we will declare unto your charity Wherefore beloved Brethren and Sons if it be so as we believe and trust hasten the unity together with us for where can ye be more zealous against tempters then in the bosom of the true Church and under the shield of true salvation and where can ye better refresh your selves then where the fountain of the water of life is open All therefore who are thirsty come unto the waters come buy the wine of sober joy without money and receive milk from the teats of her comfort we trust then that in all things ye agree with us wherefore from henceforth with singular care and love we will provide unto you spiritual Pastors which shall have care of your souls and feed you with the word of truth and example of life and shall not afflict you Moreover concerning the Rites of the Church we will graciously yield unto you with the Apostle in these whatsoever have a good ground and a pure intention the granting of which may tend to your edification and shall not be contrary to the honor of this our holy and true Mother and her communion and obedience for verily we intend to dispense and deal with good will and discretion in the difference of Customs and Rites The Almighty God grant that we may hear as we have heard that many others have likewise received the spirit of true life to the increase and multiplying of the beloved Children of the true Mother and cause you together with us to rejoice in the house of the Church with the same Professions and Rites yea that we may praise him with heart and mouth for ever and ever Amen Given at Constantinople Ianuary 18. An. 1451. Rer. Bohem. autiqui Scriptor pag. 235. Edit Hannoviae An. 1602. 26. George Pogiobratz King of Bohemia was a good Warriour and did not fear the threats of the Pope and Emperour and he restored the ruined estate of the Kingdom Vratislavia and Silesia refused to obey him because he was an Heretick as Cochlaeus speaks Hist Huss lib. 12. But Pius the II. then intending Wars against the Turk did by all means perswade them to yeeld obedience and the King did require the Pope to keep the Compacts of Basil in favours of the Bohemians The Pope refused to grant so much Wherefore the King called the Estates together and protested before that he would live and die in that faith which they did profess and so did the Nobles An. 1462. Cochl ibid. Pope Paul gave that Kingdom unto Matthias King of Hungary and when he was busie against the Turks and had recovered several Towns and had entred into Thracia with good success Rodulph the Pope's Legate drew him back from the Turks to invade the Christians in Bohemia but God protected them against him although he had the aid of the Pope and the Vratislavians and some Cities did accept him yea God defended that Kingdom so that when George died An 1471. and the Pope had stiled Matthias King of Hungary and Bohemia the Estates of Bohemia would not accept him even howbeit he had married the daughter of George before the Wars but hated him for his unnatural usurpation and did chuse Ladislaus the son of Casimire King of Poland And the two sons of Pogiobratz prevailed in Wars against Matthias and the Emperour made them both Dukes This was so offensive unto Matthias that he proclaimed Wars against the Emperour but he was taken away by death Pet. Mexia 27. Stephen Brulifer a Doctor of Sorbone and a Franciscan taught in his lessons and maintained in disputes that neither the Pope nor Councel nor Church can make any Article or Statute to bind the conscience of a Christian that all their authority consists in the urging of obedience unto God's word in preaching it and administring the Sacraments which he hath instituted so that they bring nothing without his command he called justification by merits a Divellish doctrine since the Lamb of God was sacrificed and hath satisfied God's justice for us The Doctours of Sorbone would not suffer him amongst them But he went to Diether Bishop of Mentz which had been deposed for speaking against the avarice of Rome and was restored Fascic rer expet fol. 164. 28. John de Wesalia a Preacher of Worms was delated by the Thomists unto the same Diether he gathered his books and sent them unto the Universities of Colein and Heidleburg to be examined They convened this John before them at Mentz in February An. 1479. After they had viewed his books they found these Articles which they called errours 1. All men are saved freely by the meer grace of Christ through faith 2. We should beleeve the Word of God only and not the glosses of any man 3. God hath from all eternity written in a book all his Elect whosoever is not written there shall never be written in it and whosoever is written in it shall never be blotted out 4. Our Doctours do expound the Scriptures wickedly and falsly 5. Christ never appointed a Fasting nor Festival day neither forbad to eat any meat upon any day 6. When Peter did celebrate the Eucharist he said the Lord's Prayer and the consecration and then did communicate with others but now the Priest must stand an hour and more when he saith Mass 7. They are fools who go in Pilgrimage to Rome for they may find as much good elsewhere 8. The Word of God should be expounded by conferring one Text with another 9. Prelates have no authority to expound Scriptures by any peculiar right given unto one more than to another 10. Mens traditions as Fasts Feasts Pardons set Praiers Pilgrimages and such other things are to be rejected 11. Extream unction confirmation auricular confession and satisfaction are to be contemned They demanded of him several questions as Whether Christ was present bodily in the Sacrament or spiritually He answered Christ's body was there present and the substance of Bread and Wine remain also 2. What he thought of the Procession of the Holy Ghost Ans He beleeved not that he proceeds from the Father and the Son as from one principium because the Scripture speaks not so 3. What he thought of the Vicar of Christ Ans He beleeved not that Christ hath a Vicar for he said Behold I am with you unto the end of the World 4. What he thought of pardons Ans He had written a book wherein he had shewed that the Treasure of the Church cannot be distributed by Popes because it is written Revel 14. Their works follow them After these interrogatories and others of that sort three Doctors were appointed to deal with him privately He said unto them As ye deal with me if Christ were here you would condemn him as an Heretick but he
Pope Gregory the XII did direct a Bull to Oxford against the Wiclevists and there he saith They did follow the doctrine of Marsilius of Padua and John of Ganduin There he mentioneth a Provincial Councel held at Oxford and sharp inquiry decreed by the above named Thomas against all even the heads of Colledges and Halls and others suspected of Lollardy They might very well suppose saith he that the Students of that place were also entertainers of the aforesaid doctrine since about that very time in the Margine is Anno 1406. October the 5. a testimonial was given in the Congregation-House under seal in savor of John Wickliff where these words are God forbid that our Prelates should have condemned a man of such honesty for an Heretick c. By this testimonial it appeareth that the fire could not consume the truth In time of the same King Henry many propositions were published upon occasion of the schism between the Antipopes arguing that the Pope should be subject unto Laws Censures and Councels And the King wrote unto Pope Gregory the XII An. 1409. thus Most blessed Father if the most discreet providence of the Apostolick See would call to minde with what perils the universal world hath been damnified hitherto under pretence of this present schism and especially what slaughter of Christian people to the number of 200000. as some say hath been thorow the world and lately 30000. were slain for the Bishoprick of Leodium by two Antibishops set up against one another by two Popes certainly you would lament in spirit and be grieved for the same so that with good conscience you would relinquish the honour of the Apostolick See rather then suffer so horrible blood-shed hereafter to insue following the example of the true Mother who pleading before Solomon for the right of her Childe would rather part from the Childe then the Childe should be parted with a sword c. 2. In the year 1407. James Resby was burnt at Glascow for saying The Pope is not the Vicar of Christ and A man of wicked life should not be acknowledged for Pope About the year 1411. was the beginning of the University of St. Andrew's not so much for publick or private addoting of revenues as by voluntary profession of learned men In the year 1416. the Abbot of Pontiniak was sent Legate from the Councel of Constance into Scotland and Pope Benedict sent Henry Hardin an English Franciscan to perswade Robert Governor of Scotland in time of the captivity of King James the I. he was taken by the English when he was sailing into France unto their adherence The Governor consented unto Benedict but all the Clergy received Pope Martin and followed the authority of the Councel Buchan 3. In the year 1412. the Commons of England presented a Bill petitioning King Henry to take the temporal lands from the spiritual men so were the Monks named because the temporalities were disorderly wasted by them and might suffice to entertain unto the King 15. Earls 1500. Knights 6200. Esquires 100. Alms Houses for the Poor and 20000. l. to the King's Exchequer so that every Earl shall have 3000. Marks yearly every Knight have 100. M. and four plow-lands every Esquire have 40. M. and two plow-lands and each Alms-House 100. M. with the oversight of two secular men unto each House all English money Unto this Bill no answer was made Tho. Cooper In the year 1414. Thomas Arundel Bishop of Canterbury put to death and martyrdom in January these persons Sir Robert Actoun Mr. John Brown John Beverley with 36. more and in March following he was so plagued in his tongue that some days before his death he could neither eat nor drink nor speak many said It was justly done unto him because he had tied the truth that it should not be preached M. Fox ex Tho. Gascoin Unto him succeeded Henry Chicesley who sate 25. years and was no less an adversary against the followers of truth As the Preachers were increased the stricter inquisition was made some were burnt some fled and some abjured Among those that were burnt was John Claydon a Currier in London and Richard Turning both in one fire at Smithfield An. 1415. and 36. at Thickethfield Here Sir John Oldcastle Lord Cobham deserveth peculiar remembrance for his godliness and warlike courage about the year 1413. he was called The Protector of the Lollords When he was committed unto the Tower he gave in writing unto the Arch-Bishop a confession of his faith the Arch-Bishop read it and said It contained many good and Catholick points but he must satisfie them in other heads as concerning Transubstantiation the Sacrament of Pennance the worship of Images the power of the Keys the power of the Pope and Roman Hierarchy Sir John was so far from giving satisfaction in these heads that he said plainly The Pope is the Antichrist the Arch-Bishop and other Prelates are the members of the Antichrist and the Friers are his tail and the usual determination of these other points is contrary unto Scripture and was devised since poison was infused into the Church and not before For these answers the Arch-Bishop condemned him of heresie and ordained him to be punished But the King loved him and caused the execution to be delayed In the mean time Sir John escaped out of the Tower and then a great multitude joyned with him trusting to be free of danger but many both Priests and others were condemned to the fire and would not recant P. Morn in Myster ex Walsing and he shews ex Io. Copgra lib. 2. de Nobilib Henr. that Sir John Oldcastle said in a Parliament England will never be in peace until the authority of the Pope be sent over the Sea He was a learned and eloquent man and published sundry Treatises against invocation of Saints auricular confession the single life of Priests and other errors then waxing Wherefore he was apprehended and brought again to London he was first hanged as if he had been a Traitor and then burnt as an Heretick An. 1417. Io. Fox hath his story at great length in Act. Mon. If we will believe Walsingham at that time were in England 100000. persons professing the same doctrine King Henry the V. writ to Pope Martin An. 1422. there were so many infected with the Heresies of Wickliff that without the force of an Army they could not be suppressed Neither yet left he off to make strict Acts against them under the name of Lollards that they should be punished as Felons and Traitors and so were they pursued Nevertheless many endured the heat of the fire for worshipping God alone for denying the Pope's usurped power for maintaining the lawfulness of communicating in both elements c. Among these are numbred Laurence Redman Master of Arts John Aschwarby Vicar of St. Maries in Oxford William James who is called an excellently well learned young man Thomas Brightwel William Haulam a Civilian Ralph Greenhurst c. Among
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
a small number of men we must set the decrees of the antient and general councels and judgement of the approved fathers and specially we should give place to the testimonies of Scripture being expounded by the interpretation of the Church lest hereticks brag and say They alone have the Worde of God As for the other point If those words This is my body have not so greata force as they sound and seem to have why are they repeated by all the three Evangelists and by Saint Paul why did not the later Evangelists or the Apostle expound these words as the Sacramentaries do this is the minde of the Testator which should not be reiected this was the mind of all the antient fathers that not only the bread is given but the very body of Christ really He concludes with those words I will yeeld unto your opinion of the Sacrament except yee pointing unto the Ministers think that Jesus Christ in his flesh is not in this world from the time of his ascension and that he hath some other body then that which is visible and except ye think he is otherwise in the sacrament then in the Word if ye think it all one to put on Christ in baptisme and to eat his body and drink his blood and briefly that he is so in heaven that he is not also on the earth and that he is otherwise in the sacrament then he is in a myre And then abjuring all those dangerous opinions he exhorts the King and Queen to maintain the antient faith and protested in the name of the Prelats that they would live and die in defence of that Doctrine which he had declared All the clergy came before the King and Cardinal Turnon in their name protested again This was the Confession of their faith which they would seal with their blood and which the King should embrace and if these who are separated will not subscribe the same they should not be heard but be bannished and they crave most earnestly that the King would so do The Ministers were afraid that the King would not admit them at another day and therefore was the more earnest that the King would be pleased to hear a reply presently but that could not be obtained By supplication they procured continuation of the Conference but in a more private place where were the King and Queen and king of Navar the Prelats twelve Ministers and a few others Beza declared what the Church is and distinguished it according to the twofold calling then he spake of the Notes of the Church and of the succession and calling of Pastors in ordinary calling he said three things are necessary examination election and imposition of hands and in extraordinary calling it is lawfull by Gods authority albeit one or two or all these conditions be wanting as for working of miracles it is not alwayes conjoined with extraordinary calling unless we will talk of things whereof we have no testimony Then he spoke of the authority of the Church and whether it may err and he shewed out of the Cardinals words that the Church may err in particular members and congregations As for the general Councel he said Men have not the more learning that they become Commissioners and many times the Prelats of sound judgement have been absent and they who should have been most sound have been most corrupt as Bernard complained in his time and therefore the authority of the Scriptures is above the authority of the Church for which cause Augustin wrote unto Maximin the Arrian that he will not obiect the councel of Nice nor will have the councel of Arimino obiected against him but let the Scriptures be Judge for both And yet we despise not the judgement of councels and fathers if they agree with the Scriptures but as Jerom writes the errours of the antiens should not be followed but the authority of the Scriptures may never be despised I feare said he that I have been too prolixe and therefore lest I give offense I will continue or leave off to speak of the sacrament as it shall please your Royal Majesties The Cardinal beckned unto Claud. Espensius a Sorbonist he said He oft had wondred how the Ministers had entred into the Church seing they neither entred ordinarily by ordinary authority and imposition of hands nor by any extraordinary way seeing they are not confirmed by working of miracles nor by express testimony of Scripture and therefore their Ministry is not lawfull From that he turned to speak of the sacrament at the command of the Cardinal Lorrain that he might bring the Ministers into controversy with the Germans as was said To the same purpose spake a white Monk of Sorbon Xainctius but more despite fully against the Ministers and to the offence of both parties Beza complained of his impertinency and did supplicate the Queen that she would provide against reviling words and digressions then he said Our Ministers were chosen and approved by our own Churches and so have two parts of ordinary calling and if imposition of hands be wanting unto any the calling is lawfull because these two are the substantials and the other is less principal And in so great confusion of all things in the Roman Church we would not seek imposition of hands from them whose vices superstition and false doctrine we disallow for they be open enemies unto the Trueth as the Prophets had not such enemies then as the Priests neither sought they confirmation of their offices unto which God had called them Neither are miracles necessary in extraordinary calling as is manifest by examples yea Paul in evidencing his calling speaks not of miracles that he had wrought but of the fruits of his preaching the which wee also may say of so many Nations and Provinces which have received the Gospel by our preaching nor can there be a greater confirmation of any Ministery seeing the power of God is manifest in us which neither imprisonment nor banishment nor fire could hinder Espenseus said Bring mee one example in those 1500. years like to yours All things said Beza are not written that have been done and however it hath been it followes not that our calling is not manifest enough and set forth from God in his due time He is not now bringing a new Gospel but restoring the old which was sufficiently confirmed before and now by a singular way he hath caused his light to shine He spake also of traditions but was oft interrupted by Xainctius and the Cardinal fearing that his incivility were checked by the Queen would end the controversy as if the question had been sufficiently cleared and the Sorbonists spoke as if the victory had been on their side Then the Cardinal said in the name of the Prelates that they would proceed no further unless the question of the Sacrament were handled and then he asks the Ministers Whether they do embrance the Augustan Confession Here he playd the fox for if they denied
acknowledge nothing in the Supper but bread and wine and ascribe nothing unto the sacraments but that they be badges of Christian profession But now I affiâ—e before the Lord unto his Church as my diuâ—lged books can testify that I was never of that mind or did think that in the holy Supper nothing â—â— given or distributed but bread and wine as empty signes of the Lords body and blood and not also the body and blood of the Lord. Likewise albeit in the sacraments I did speak of that as a main thing that they are the badges of our profession yet I never denied that the Lord gives those also for recommending his mercy and exhibiting the giâ—ts of life yea and the same gift not in one place only The only thing that I did impugne was that the sacraments do of themselves confirm faith seing that is the work of the Holy Ghost But when the dispute continued and Luther had declared all the matter of the sacrament more fully I saw that he neither did unite the Lords body and blood by any naturall ty unto the bread and wine nor did inclose them locally in the bread and wine nor did ascribe unto the sacraments the proper virtue whereby they of themselves can bring salvation unto the receivers but he did assert only a sacramental union between the Lords body and the bread and between his blood and the wine and that he did teach that the confirmation of faith which is asscribed unto the sacraments is by virtue not which cleaveth unto the external things by themselves but which belongs unto Christ and is dispensed by his Spirit by means of the Word and the holy Sacraments So soon as I did observe this it was my serious purpose to shew and recommend it unto others and so I desire to testify in this place unto all men who shall read this that Luther and others who are truly with him and follow his teaching rightly doth not hold any impanation in the holy supper nor any local inclosing of Christs body in the bread or of the blood in the wine neither attributeth any saving power unto the external actions of the sacraments of themselves But they hold a substantiall presence and exhibition of the Lords body and blood with the bread and wine in the holy supper and the reby they declare plainly the words of the Lord and the testimony of the Apostle which presence and exhibition is certain by the Lords word and institution without any natural union of the Lords body and blood with the elements for the Lord doth not come down again from the heavenly glory into the condition of this corruptible life They do also acknowledge and preach the saving presence and exhibition but by virtue of the Lords and noâ— of the external action and that the communicants enjoy it when with true faith they partake of the sacraments Certainly our Saviour did intend as in all his actions so especially in the sacraments to advanoe our salvation which if wee enioy not it must be through our own fauâ—â— For the bread which wee break is the communication of the Lords body and the cup of thankes-giving is the communication of his blood and unboubtedly unto the end that both the communion of Christ may groweâ—h us and all salvation may be perfected Therefore who knowing this mystery can doubt that all who are religiously partakers of the Lords table by the same partaking have their â—aith into Christ more confirmed that is more full salvation not indeed by the benefit of the external action of itself but through the good pleasure of our heavenly Father and power of our Lord Jesus Christ which he shewes toward us in the ministry of the holy Church For the more gravely and with the more religious ceremony the redemption of Christ and the communion is set forth in the holy table pious hearts that believe the promises of the Lord are the more commoved and do the more earnestly embrace the tendered communion of Christ and afterwards are the more zealous in confidence and duty unto Christ And therefore what either I in my former Enâ—â—rations or others have written against the natural union of the bread and Christs body or that local inclosing think not godly reader that those were against Luther and them that stand rightly with him for those neyther hold nor teach any such thing neither do the words which they do use carry such an opinion by themselves as even I thought some time for which only cause I did carpe at their words and I doubted not that their mind was any way more sound Huldric Zuinglius whom all that knew him know to have been Zealous and of admirable dexterity in windicating the Church unto Christ from the tyranny and superstition of the Pope when M. Luther and others contended that the bread is the body of the Lord or that the Lords body is in the bread did persuade himself that they thought the Lords body either to be turned into the same substance with the bread or to be inclosed locally in the bread and therefore he did alwayes alledge against the first If the bread be the Lords body the bread was crucified for us and against the other those passages which â—estify that the Lord left the earth and went into the heaven and sits at the right hand of the Father out of those he began to expound Is in the words of the Lord This is my body for signifieth and by the heat of contention he was so carryed that when he would impugne only the impanation and local inclosing or presence of Christ after the manner of this world and said that the Lord is more absent then present in the holy supper and that the signes are rather given here then the body and blood of the Lord and yet it was not his judgement that the Lord is simply or wholly absent from the supper or that the symboles are given without or altogether empty of the Lord body and blood as he himselfs professed afterwards when he was here treating about the agreement of the Churches in this particular and so did he write in the Apology unto the Princes of Germany for he there did maintain the presence of the Lord by the words of Augustine So sometimes when he would beware that men sought salvation by the external work of the â—acraments he averred plainly that the sacraments are but badges of Christian society and conferre nothing unto salvation But in other places he writes plainly that the sacraments do help faith Whence it it cleaâ—e that when he writes Sacraments do confer nothing unto salvation nor confirm faith thereby he understood that the sacraments that is the outward actions of the sacraments have of themselves no power to strenghthen the conscience with encrease of faith for when he intended to prove that his saying The sacraments give not salvation nor confirm faith he alledgeth that to confirm or encrease faith is the work
God of his mercy to make mee among many to disclose unto this realm the vanity of the Papisticall religion and the deceit pride and tyranny of that Roman Antichrist But Madam if the true knowledge of God and his right worshipping be the chief cause which must move men to obey their just Princes from their heart as it is most certain they are where in can I be reprehended I think and am surely persuaded that your Ma. hath had and presently hath as unfained obedience of such as professe Christ Jesus within this realm as ever your Father or your progenitours had of those that were called Bishops As for that book that seemeth so highly to offend your Ma. it is most certain I am content that all the learned of the world judge of it I hear that an English man hath written against it but I have not read him if he hath sufficiently confuted my reasons and established his contrary propositions with as evident testimonies as I have done mine I shall not be obstinat but confess my errour ignorance but to this houre I have thought and yet thinks my self alone more able to sustain the things affirmed in that my work than any ten in Europe shall be able to confute it The Queen said you think that I have not just authority John ansuereth Please your Ma. learned men in all ages have had their judgement free and disagreeing from the common judgement of the world and such have they published both by pen tongue and not withstanding they have lived in the common society with others and have born patiently with the errours and imperfections which they could not amend Plato the Philosopher wrote his book of the commonwealth in which he condemnes many things that were maintained in the world and required many things to have been reformed and yet he lived under such Politicks as then were universally received without further troubling any State So Madam am I content to do in uprightnes of heart and with the testimony of a good conscience have I communicated my judgement unto the world if the realm finds no inconveniences in the regiment of a woman that which they approve I shall not further disallow than within my own brest but shall be aswell content to live under your Majesty as Paul was to live under the Roman Emperour and my hope is that so long as yee defile not your hands with the blood of the Saints of God that neither I nor that book shall either hurt you nor your authority for in very deed Madam that book was written most especially against that wicked Mary of England But said the Queen you speak of women in generall John ansuereth Most true it is Madam and yet plainly appeares to mee that wisdom should persuad your Ma. never to raise trouble for that which to this day hath not troubled your Ma. neither in person nor in anxiety for of late years many things which before were holden Stable have been called in doubt yea they have been plainly impugned But yet Madam I am assured that neither Protestant nor Papist shall be able to prove that any such question was at any time moved in publick or private and if I had intended to trouble your State Madam because you are a woman I might have chosen a time more convenient for that purpose than I can do now when your presence is within the realm But now Madam to answer shortly unto the other two accusations I heartily praise my God through Jesus Christ that Satan and the wicked of the world have no other crimes to lay to my charge than such as the very world knowes to be most false and vain for in England I was resident the space of five years only two years at Berwick so long in New-castle and a year in London If in any place during the time I was there any man shall be able to prove that there was battell sedition or mutiny I shall confesse that I was the malefactor and shedder of the blood I am not ashamed further to affirm that God so blessed my weake labours then in Berwick where then commonly was wont to be slaughter by occasion of quarrells among souldiers there was as great quietnes all the time that I remained there as there is this day in Edinburgh Where they slaunder mee of Magick or any other art forbidden of God I have witnes besides my own conscience all the Congregations that ever heard me what I speake both against such acts and against these that use such impiety but seing the wicked said that our Master the Lord Jesus was possessed with Beelzebub I must patiently beare albeit that I a wretched sinner be unjustly accused by these that never delighted in the verity The Queen said you have taught the people to receive another Religion than their Prince can allow and how can that doctrin be of God seing God commandeth subjects to obey their-Princes Religion riseth not from Princes Madam said he as right Religion took neither originall nor antiquity from worldly Princes but from the Eternall God alone so are not subjects bound to frame their Religion according to the appetite of their Princes for often Princes are the most ignorant of all others in Gods true Religion as we read in the histories both before the death of Christ Jesus and after if all the seed of Abraham had been of the Religion of Pharaoh unto whom they were a long time subject what Religion had there been in the world If all men in the dayes of the Apostles had been of the Religion of the Roman Emperours what Religion had there been upon the face of the earth Daniel and his fellowed were subjects to Nebuchadnezzar and Darius and yet they would not be of the Religion of the one nor of the other for the three children said Wee make it known to thee o King that we will not worship thy Gods and Daniel did pray publickly unto his God against the expresse commandement of the King and so Madam you may perceive that subjects are not bound to the Religion of their Princes albeit they are commanded to give them obedience Yet said the Queen none of these lifted their sword against their Princes John answereth Yet Madam it can not be denied but they resisted for who obey not the command do in some sort resist But they resisted not by the sword saith the Queen John said God had not given them power nor means The Queen saith Think you that subjects having power may resist their Princes John answereth If Princes exceed their bounds and do against that for which they should be obeied there is no doubt but they may be resisted even by Power for there is no greater honour nor greater obedience to be given to Kings than God hath commanded to be given to father mother but so it is that the father may be stricken with a phrenesy in which he would slay his own children now Madam if
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
be said on holy and unholy daies and the other belongeth unto the yearly recourses of Easter and other movable feasts and Pope Pius had perfected and published the former and the other had been oft attempted by Pope Pius but could not be effectuat untill Anton. Lilius a Doctor of Medecin brought now unto the Pope a book written by his brother Aloisius wherein is a new Calendary which the Pope had caused to examin and found it to be perfect Therefore the Pope by his authority dischargeth all men from using the old calendare any more Under pain of Gods indignation and of bl Peter and Paul c. This Bull is prefixed unto that Calendare Hence began the difference of Stylo vetere novo or Gregoriano which do differ in this age in ten daies for exemple the elleventh day of January in stylo novo is the first day in the old style and so forth of all other dayes and ther is more uncertain difference in the movable feasts Hence many contentions arose and different opinions for some find faults in both Some said The Pope had no warrant from God to charge men to forsake the old and accept the new Vnder pain of Gods wrath some said the change would make many confusions in civill contracts and negotiatioÌ„s Especially when the Emperour Rodulph at command of the Pope did commend this calendare unto the Princes and Estates of the Empire they of the Reformed Church refused it not that they would disobey Caesar but because of the Popes Bull which they would not acknowledge He died Anno 1585. III. SIXTUS V as if he had a purpose to reform the Romane Church enjoynes residence to Bishops and he ordaines that adulterers shall be beheaded and gave hope in other particulares to reduce the Church into antient purity But he had been Generall of the Franciscanes and Head of the Inquisition in Spain and in the year 1587. he caused renue the Ligasancta or ungodly and bloudy league wherein he and his confoederates did engage themselves to destroy all Protestants VVhereupon the King of Spain by aid of the Pope made that attempt agaâ—nst England Scotland in the year 1588. The Pope did blesse that Navy and God did curse it The Councell of Trent had declared the old Translation of the Bible to be only authenticall and albeit there were many different editions of it yet it was not declared what edition they did approve Before the Councell many had published the old Latine with severall alterations after the Councell the Vniversity of Lovan corrected it by adding many words on the margine whereof some are noted by W. Whitaker de Scriptura controver 1. qu. 2. c. 10 and he calleth that the latest edition of the Bible Then Pope Sixtus taking into consideration that there were abroad above 60 sundry editiones of it each differing from other therefore by advice of his Colledge he causeth compare severall copies and out of them publisheth one which he straitly commandeth to be received as the only true Vulgare Translation and by his bull abolishes all others that did not exactly agree with that Edition ad literam Under pain of his curse He died An. 1590. August 26. IV. URBAN VII was elected Septemb. 15 and died on â—he 27 day of the same month V. GREGORIE XIV was crowned Decemb. 5 and died October 15 in the year 1591. VI. INNOCENTIUS IX Sate two months and died Decemb 29. These were so soon taken away not without suspicion of poison for many were ambitious of the triple mitre VIII CLEMENS VIII Observes many defects and faults in the Edition of the Bible that was authorized by Sixtus V therefore he publisheth another edition with a new declaration whereby he authorizeth his own edition So that now all Papists ly under the curse of the one Pope or the other and are involued into a pitifull necessity either to use no Bible or then to ly under one Popes curse I have seen an edition at Antwerp whereunto is added a catalogue of the differences betwixt these editions of the two Popes to the number of some hundreds the author professes to have collected them for the use of Printers and to discern what books shall afterward be corrupt but he clearly demonstrats the opposition of the two Popes and how they both condemned the canon of TreÌ„t in establishing the edition that was then in use In clemens time Alfonso Count d'Este died without Children and left the Dutchy of Ferraria unto his brothers bastard sonne Caesar a Cardinall but clemens as supreme Lord of the fue would not consent wherefore these two took armes An. 1598 but the Cardinal was fain to yeeld and a peace was concluded that the Pope shall have Ferraria and give the other the lands of Mutina Regium Lepidi c. With the tittle Duke of Mutina About Marsiles great whales troubled the sailers that they durst not go to the sea the Chanons of that City sent unto Clemens and craved that all the whailes may be excommunicated The Pope grants the petition and sendeth unto the Bishop of Marsiles a power to excommunicate the whales but whither the fishes understood of this overture it is not great matter yet they were seen no more In the beginning of the year 1660. Tibris did overflow and did much harm unto the City wherefore the Pope sent Monsorius a priest to say some prayers and cast a hostie into the river but the inundation was not so obedient He keeped the Jubilee the same year and received into the hospitall of Rome 1400. men and women coming to buy indulgences some Cardinals and others of good quality and noble matrones served the strangers but they excommunicate all which will not worship the Beast Among others Pet. Mendoza Master of Malta come to kisse the Popes foot When the year was ended the Pope commanded to shut the golden porte where he had given the Indulgences he said the last Masse of that yeare and layd the first stone at the shutting of the porte and die Concordiae he gave his blessing unto all who sought the grace of the Jubilee many came from that place creeping on their knees Hee sate 13 years CHAP. IJ. Of EMPEROVRS â— MAXIMILIAN II. before his election was thought to be alienated from the See of Rome therefore Cardinal Marcus altemps Pope Pauls nephew was directed to persuade him unto obedience with tender of honor especially of the Empire after his father which else he could not attain He answered His souls savety was dearer unto him than all the world This was called a Lutheran answer Pe Soavâ— in hist Conc. Tride Lib. 5. Again when he was crowned King of the Romanes An. 1563 the Pope demanded that he should swear obedience as other Emperours had done before He answered other Emperours had their own difficulties for which they did swear what the Popes did require but he would consent to nothing in prejudice of his successours and to swear
there of but only to advise upon their own grievances and to maketheir addresses unto his Maâ— to supplicat his protection Then the Messinger threatned the town that they had received these men It was answered The town is patent unto Jewes and heathens and far less could those noble men he hindered to enter But a Messinger of the b. of Cujaw spoke more menacingly and said It was his Priviledge to preserve Religion to call and moderate Synods They answerd Albeit the bishop hath no jurisdiction over them neither are they obliged to giue him account of their actions nevertheless to satisfy his curiosity they declare this to be the cause of their meeting 1. that if any difference were among those of their Confession either in doctrine or in disorderliness of manners it may be composed orderly and so they might continue peace among themselves as we find in the Acts that the Apostles had their meetings upon the like occasions 2. Because they had suffered most grievous injuries from their adversaries by burning their churches killing some and most shamefully drawing others out of their graves they had assembled to bewail their calamities and to advise upon a way of peace and savety hereafter but it seemes that the priests would not suffer them to bemoan their miseries And if the Bishop pleaseth he may come into the town with as many as he willeth as for them they will not medle with his consulations When these Messages were done they consulted upon these propositions and first they all did subscribe the consent of doctrine as it was done at Sendomiria and because heretofore they had followed different forms of confession some the Augustan some the Bohemian and others the Helvetian now to remove all differences and namely that of the sacrament they vnanimously agree to teach heerafteraccording to the Augustan confession which was written in the year 1552. and if any manshall write teach or speak other wise or accuse any or embracing this consent he shall not be accounted as a brother of the Polonian Church Then they did accorde upon some articles of Church-discipline and to erect a publick School by contribution of the Nobility 2. They sent two Palatini of Minsk and Leszink with others to represent unto the King how their churches were demolished in Cracow Posnania and Vilna many dead were pulled out of their graves and some Noble men were shutt at posts they name Bonar and a Lady Zeczulmuzka and that the Jesuits do instruct the people in the villages to kill their Masters of the Evangelical profession promising unto them not only immunity but large rewards yea they entice the women to murder their own husbands and to supplicat his Majesty that he would protect his faithfull servants and subjects provide for common peace of religion according to his coronation-oath and not suffer himself to be deceived by those strangers the Iesuits who are banished out of France and disturb other Nations Dau. Chytrae in Chronic. Saxonic Osiander addeth These Messingers received not a gracious answer This King Sigismund married the sister of Ferdinand Duke of Austria and after her death he married her sister by dispensation of the Pope XII Here is a Letter sent by the Emperour Rodolph unto Theodor A letter shewing the condition of several Nations at that time geat Duke of Moscove in the year 1595. hinting at the estate of the most part of Europe at that time His preface is that he had heard read unto him with great joy the Duk 's Letters sent by his Embassador Michael Juvanouviz by which as also by the report of his Ambassador he understood his good will in sending with a Christian and laudable zeal his gifts and aid against the Turk the common enemy of Christian name and blood and in promising unto him the Emp. and the Christian world his best furtherance and offices Which is not only acceptable unto himself but shall also be unto his honor and praise through the Christian world and a laudable precedent unto other Princes as also himself and all the house of Austria shall declare their offices of thankfulnes and courtesy unto him and his friends upon all occasions that the brotherly alliance continued from their fore fathers may be known unto all Nations As for the confederacion amongst the chief Princes of the Christian world he hath not failed in his diligence to the uttermost but hithertills he could prevail nothing with the Pope and King of Spain because they are far distant and the Pope being but lately advanced is taken up with manifold cares for the distressed Church and in the mean while doth aid Cesar wiâ—h men and money and declares a great zeal against the common enemy as also he hath sent a Legate into Moscove for that effect but the King of Spain being antient and infirm hath such business not only with his rebellious subjects but with France and England in every place that he must be spared and nevertheless he hath declared heretofore his good will unto us and hath helped with a great sum of money And when I shall understand that he recovereth health I shall not be slack to plead this cause by our Ambassadors both there and at Rome untill we obtain some assurance from them both Of which we have resolved to acquaint your Brotherhood by our Ambassador as also of the success of the Christian Army especially when the Lord of hosts shall give us more victories In the mean while we think it necessary to know of the condition of the King of Persia and how we may deal with him before we send any unto him howbeit it is most certain that it greatly concerneth all Christendom to have the Persians our friends wherefore we entreat friendly that your Brotherh would continue mutuall friendship with them and cherish their affection towards us Whereas your Brotherh hath endeavoured to raise the Tatars against the Turks howbeit you have not prevailed yet we thank you kindely entreating also brotherly to persevere in that good purpose with them so far as you can yet we have heard that many Tatars are entred into Valachia whom we must do what we can to resist As for the Treaty of peace begun with the Swede we have our Ambassador Mincowitz there of a long time untill it be brought to an end as also we have commanded Warkutzy to repair thether when he shall expede his business By whom your Brotherh may understande that we have done diligently in that cause as also we promise with a brotherly mind unto your Brotherhood that we shall do our endeavour at all occasions and times and in whatsoever other affaires and whatsoeveur can be sought of us as a faithfull brother you may expect Wee pray God to keep your Brotherh in â—avety unto us and all Christendom whom we love with all brotherly faithfulnes and loving-kindness Given at Pragve Septemb. 22. 1595. At that time the Emperour intending to send Maxinilian Duke of
by our Master Christ Jesus we are taught in these words In vain Do they worship mee teaching for Doctrines the precepts of men So without respect of men those did cleave unto the Word of God and did iudge What soever is without the Word either in doctrine or religious worship or in Ecclesiastical discipline can not be accepted of God as service when he requires it not But England upon account that those who had been enured with Popish doctrine and superstitions might be the more easily allured to forsake that doctrine if the rites and discipline were retained and hoping as is hinted in the former part that by time a more perfect Reformation might be attained took this prudential course as it is called trusting especially that bishops and priests might be the more easily enduced to joyn with the Reformation So both in the Confession in King Edwards time and in the articles of the Convocation An. 1564. or according to the English Style 1563. they allowed liberty unto dissenting judgements and made large expressions and capacious words being loath to drive off from the communion any who differing in the branches meet in the main grounds of religion Those things that were retained upon such plausible motives had a twofold influence Such is the nature of humane corruption to wit 1. one superstition draweth-on another as a link of a chain If this may be used why not that 2. what was at first retained by way of toleration condescension was afterwards pressed upon mens consciences by authority that men must conform in practise of rites and to the opinion of Superiors or suffer punishment The first particular exception was made by the Papists against the The Head of the Church and Supream Iudge in al causes title The Head of the Church which was given unto King Henry and The Supream Iudge in causes Ecelesiastical which was given unto Queen Elisabet They excepted against this alwayes but the first that hath written of it was Harding in his pretended refutation of Englands Confession Bishop Jewell answereth him in his Defence of the Apolog. part 6. cap. 11. divis 1. saying Concerning the title The supream head of the Church wee need not search the Scriptures to excuse it For 1. We devised it not 2. We use it not 3. our Princes at this time claim it not Your Fathers first enrituled that noble Prince King Henry VIII with that unused and strange Style as it may wel be thought the rather to bring him into the talk and slander of the world Howbeit that the Prince is the highest Iudge and Governor over all his subjects whatsoever alswel priests as laymen without exception c. He insists at length upon this purpose as also Doct. Fulk against the Rhemists Annotations on Matth. 22. and others I shall add the Answer of Thom. Bilson sometime Warden of Wincester unto the Jesuits Apolog. Lib. 2. where the Iesuit or Philander saith You would have our faith and salvation so to hang on the Princes will and lawes as if there could be no nearer way to religion then to believe what our temporal Lord and Master list He answereth It is a cunning when you can not confute your adversaries at least to belie them that you may seem at least to say somwhat against them indeed your fourth chapter is wholly spent in refelling this position which we detest as much as you Philander replieth You begin to shrink from your former teaching He answereth in name of Theophilus You will never shrink from your former facing Did ever any man on our side affirm the Princes will to be the rule of faith have we not earnestly written and openly taught that religion must not depend on the pleasure of men Have not thousands here in England and elsewhere given our lifes for the witnes and confession of Gods Truth against Princes Lawes and Popes decrees In Spain France and Italy and other places at this day do we not endure all the torments you can devise because we will not believe what temporal Lords and Masters will your conscience knowes it is ttue that we say Why do you then charge us with this wicked assertion from which we be farther off then you For you hold opinion of Popes they can not err we do not of Princes Why do you Father your fancies upon us why do you purposely pervert the question heaping absurdities and alledging authorities against that which we do not defend Philander The oath which yee take yourselves and exact of others induces us thus to think of you for there you make Princes the only supream Governors of all persons in all causes aswell spiritual as temporall utterly renouncing all forrain jurisdictions and Superiority Upon which word mark what an horrible confusion followes If Princes be the only Governors in ecclesiasticall matters then in vain did the Holy Ghost appoint Pastors and Bishops to govern the Church If they be Supream then are they Superior to Christ himself and in effect Christs Masters If in all things and causes spiritual then they may prescribe unto the Priests and Bishops what to preach and which way to worship and serve God how and in what form to Minister the Sacraments and generally how men shall be governed in soul If all forrain jurisdiction be renounced then Christ and his Apostles because they were and are forrainers have no jurisdiction nor authority over England Theophilus VVake you or dream you That in matters of no less weight then your duty to God and the Prince you fall to these childish and pelting sophisms VVhat kind of concluding call you this Princes only bear the sword to command and punish Ergo Bishops may not teach and exhort Princes are not subject unto the Pope Ergo Superiors to Christ They may by their laws establish what Christ hath commanded Ergo they may change both Scripture and Sacraments No forrainer at this this day hath jurisdiction over this Land ergo Christ and his Apostles 1500. years ago might not preach the gospell Philand We make no such reasons Tâ—eop The former propositions are the true contents of the oath we take the later are the very absurdities which you infer upon us fortaking the oath ..... Philan. Do you not make Princes supream Governors of all spiritual things Theoph. you reason as if we did but ourwords since you will rest upon words are not so Philan. What are they then Theoph. We confess them to be supream governors of their realms and dominions Philan. And that in all spiritual things and causes Philan. Not of all spiritual things and causes Philan. What difference between those two speeches Theoph. Just as much as excludes your wrangling we make them not governors of the things them selves but of their subiects which I trust you dar notwithstand Philan. I grant they be Governors of their subjects bur not in ecclesiastical things or causes ..... Theoph. Where we profess that her highness is the only Governor of