to his words This is my body This is my blood So now sitting in the glory of Majesty he reaches by the hands of Ministers Such is his Divine virtue and power unto communicants his body and blood Therefore the Latine Church was wont to pray before the communion Let us lift up our hearts unto the Lord For as in the first institution of the Supper the Disciples had their eies fixed on the Lord who sitting at table reached unto them the Holy Supper So we should lift up our hearts unto the heavens unto him who sitting in the glory of Majesty reaches in the Supper by the hands of Ministers unto communicants his true body and blood that it may be the meat drink of the inward man who thereby is fed nurished and groweth unto everlasting life Whence Bernard speaking of the Supper saith This is the food not of the belly but of the soul for it is not given to repair the ruin of this life which is a vapor for a litle time but to confer eternal life unto the soul And as the water being sprinkled in Baptism hath done it's part so the bread eaten and the wine being drunken in the H. Supper have done their part but the spirituall virtue is possessed by faith and the verity of Christs body and blood is also maintained So Heming About the year 1571. this controversy waxed hote for in Witteberg Cas Cruciger the later Chr. Pezelius Fr. Widebram Henry Moller and others were against the Vbiquity and for it were these of Iena chiefly and with them were sundry other towns as Brunswic Luneburg c. In the same year Augustus the Elector of Saxony conveeneth the Divines of Witteberg and Leipsich into Dresda there they declared that they held no other doctrin but what was in the Confession of Ausburgh and agreeth with Luther and Melanthon's writings and they published their consent Against this consent Lucas Osiander and Selneccer and Jacob Andreiae did publish other books The Wittebergers wrote their Apology This contention waxeth hoter and hoter untill the year 1577. when George Count of Henneberg in a private conference said unto the Elector The Divines of Witteberg do foster some errors which can not be dissembled nor approved by the sincere Ministers of the Church neither is there hope of true peace among the followers of the Augustan Confession until these errours be noted and condemned The Elector answered I wish an harmony and that the corruptions were marked and that there were some beginning of so necessary and profitable a work I for my part will further it according to my power George undertook it At that time the Papists did upbraid them with their divisions and said There be so many parties among them of the Augustan Confession that if any would leave Papistry they know not unto what sect they shall cleave Osiandet histo Lib. 4. c. 2. shewes another ground of their variance that since the time of that unhappy Interim the corruptions and errors which began at that time could not be amended And it may be added that in all the periods of attempting reconciliations some did hold the points where-in they did agree at those several times and others would not accept them And Melanthon whose authority was much respected did for peace smooth his Common places in the year 1546. and again in the year 1558. for which cause the rigider sort called him a temporizer as also in the year 1552. he wrote a Confession of faith to have bin presented unto the the Councel at Trent This was and yet is called The Confession of Saxony and was subscribed also by the Ministers of Misnia In the year 1578. the Elector and the Count of Henneberg meet again at the marriage of Lewes Duke of Wurtembergh After the solemnity these three being together the Count shewes the Duke what conference had been before for removing the scandal of division then by common advice Lucas Osiander and Balthasar Bidembachius two Divines of Wurtembergh were appointed to pen some Overtures for removing those controversies Liber Concordiae This was done so privily that no other knew it but those Princes yea their Secretaries heard not of it When those two had written their judgement were assembled at Maulbron two Divines of Wurtembergh two of Hennebergh and one of Bada They examin and change as they thought expedient Osiand Lib. Cit. Cap. 3. Then their work was sent unto the Elector of Saxony and he cailed for Jacob Andreae Chemnitius and Selneccer and gave them the book they judge it too brief and enlarge it with other arguments and other questions This book was sent then unto sundry Vniversities and towns to be freely censured that if any thing were to be amended added or empaired they should admonish ingenvously Ibid. Cap. 4. The Electors of Saxony and Brandeburgh caused it to be subscribed by 8000. to wit by sundry Princes Imperial Towns and their Ministers and it was printed in the year 1580. with the title Liber Concordiae It was not examined in a publick Synod and was still conceiled from those Churches which did oppose Vbiquity and some within these Princes Dominions were displaced for refusing to subscribe it and without any reasoning So it turned into the Book of discord and made the greatest rent of all The book contained elleven Heads having first layd this ground that the books of the old and new Testament are the only rule whereby the doctrine of faith is to be judged and all other writtings may be vsed as witnesses only The first Head is of original sin where they teach that it is neither the nature nor any part of the nature of man but a corruption of nature leaving in man nothing sound or uncorrupt and can be known by the revealed word of God only II. of the free-will in the first act of regeneration that God worketh the conversion by the means of the word preached and by opening the heart to hearken so that it is the work of God only making man who is ignorant and unwilling to see and will III. Of righteousnes before God they declare it to be the righteousnes of Christ God-man for which God absolves us from our sins without any respect of the merite of our good works either by past present or to come And faith trusting in Christ and working by love is the only instrument whereby we apprehend the same Neither should a true believer doubt of the remission of his sins notwithstanding his sins of infirmity IV. Concerning good works they hold that these are not the cause of justification nor of eternall life but all men especially the regenerat are debters of good works yet so that they condem those positions Good works are necessary to salvation No man was ever saved without good works and it is impossible to be saved without good works And faith in Christ can not be lost and the elect do retain the Holy Ghost even though they fall into
the Chair of Peter as they speak were so abhominable and wretched what is become of the line of succession whereof they boast And since that wicked generation did continue so long space of time from whom have they ordination in the following ages And here we may remember what Pope Gregory the I writ on Iob. lib. 34. cap. 2. I will yet declare a sadder thing by the fearfull order of hid dispensation ere that Lemathan shall appear in that damned man which he shall assume the signs of vertue shall be withdrawn from the Holy Church for prophecy shall be hid the vertue of abstinence shall be diminished the words of doctrine shall cease and no miracles shall be seen Which things indeed Divine dispensation will not take away altogether but he sheweth not these openly and in plenty as in former times And this is done by admirable dispensation that by one thing both the piety and justice of God may be fulfilled for while the signs of vertue being withdrawn the Church seems more contemptible both the reward of good men groweth which do esteem her under hope of heavenly things and not for present signs and the mind of wicked men against her appears the more easily who neglect the promised invisible things while they are not ingaged by visible things Therefore while the humility of Beleevers is as it were destitute of the multitude and manifestation of signs by the terrible trial of Divine dispensation mercy is bestowed on good men even by the same means whereby just wrath is heaped upon the wicked So far he Now what do these two Cardinals in these their lamentations and that Pope in this fearfull Prophecy of Divine dispensation but confirm what is the usual doctrine of the Reformed Churches that The Church did lurk for a space of time But the Romanists in these daies will not hear this and the deluded people are made to beleeve that the Church of Rome hath continued through all ages in glorious Majesty And yet even in these darkest times were some witnesses of the truth although not without some dross of the corrupt age 2. Ambrosius Ausbert a French Monk in the beginning of this Century writ Commentaries on the Psalms and Song of Salomon and ten books on the Revelation out of which I have selected these testimonies Lib. 3. cap. 5 The old and new Testament are called one book because the new cannot be separated from the old not the old from the new for the old Testament is the new vailed and the new is the revelation of the old ...... The Lord said unto Peter bearing the type of the Church Thou art Peter and upon this Rock will I build my Church as if he had said Upon me will I build thee Lib. 4. cap. 8. It is no wonder that our prayers and tears are offered unto God not in our name but by the great High-Priest seeing Paul exhorts us saying Through him let us offer up the sacrifices of praise unto God Lib. 5. cap. 11. When God rendreth reward unto his servants he rewardeth his own gifts in them for he would not say He rendreth a reward unless he had gotten the works of reward but we could not have the works of reward unless we had gotten from Him that we were able to work in this sense we ask daily Give us this day our daily bread if it be ours why ask we it daily to be given us It is ours by receiving which was not ours by having Lib. 6. cap. 13 The book of Predestination as it containeth the Elect written in it by unmovable eternity so by no means receives it the Reprobates to be written in it But why so If this be asked of me I answer briefly Because God is most good mercifull meek and just mercifull because he freely saves some sinners just because for the merit of reprobation and not without justice he condemneth the ungodly Lib. 8. cap. 17 If the â—lect follow prevening grace and the Reprobates cannot accuse his justice And Cap. 19 Grace goeth before a man to shew him the way whither he should go and grace follows him to move him unto that which it shews ..... In this we give glory unto God when we confess that by no precedent merit of our good works but by this mercy only we have attained so great dignity Lib. â—0 cap. 22 How doth he which will take that blessed water if it be given to each one freely And truly saith the Apostle It is not of him that willeth or runneth but of God who shews mercy How can he who willeth take it but because in both these the mercy of God is commended which both makes the unwilling to become willing and also freely bringeth the willing unto that which he desireth As if the giver of that grace were saying Who being freely inspired hath begun to desire heavenly things let him be confident that he may freely attain those things for no other but who willeth takes the water of life freely because none other is brought unto eternal life even freely but he who beginneth first to will being prevened by grace Hence is it said God worketh in us both the will and the deed according to good pleasure But the Apostle seemeth to contradict this when he saith To will is present with me but how to perform that which is good I find not But know that whereas he saith To will is present he knew that he had received from God that whereby he would which he himself proveth saying What hast thou that thou hast not received Understand Nothing at all Say then Who thirsteth let him come ... that is who being unwilling is made willing by no preceding merits of good works but by the gracious will of God let him drink aboundantly of the water of eternal joy out of the invisible fountain 3. Theophylact Arch Bishop of Bulgaria in the beginning of this Century writ on the four Evangelists and the Epistles of Paul His testimony is the more to be accounted because Christophor Porsena Prior of Saint Balbina in Rome which did first translate his works and then dedicated them unto Pope Sixtus the IV. testifieth of him that as a Bee he hath gathered into his Honey-hive the most approved sentences out of many Authours especially out of Chrysostom as out of a golden fountain he had drawn very golden interpretations And Berald who at the order of Michael Bodet Epist Lingonen did review that Translation when it was to be reprinted An. 1533. by Iod. Bad. Ascens saith in his Epistle unto the Reader This is certain enough that all these Commentaries are pious and orthodox and differ far from those things which the multitude of I heologians in these daies do with much pride beat into the ears of the unlearned people for he not only expounds the Apostles mind every where but likewise refert sapit ac spirat he resembleth savoureth and breatheth it which or how few it can be justly
the beloved children of their Mother the Church they have made a book not of instruction but derogation not admonishing but biting and because the book is a seminary of great scandal and hath bred much trouble and dammage to souls and hath hindred believers from former devotion and their wonted giving of alms and from entering into that Religion therefore that book which beareth the title Tractatus brevis de periculis novissimorum temporum we condemn as wicked and execrable commanding that whosoever shall have that book he shall burn it within eight days after sight of this our Sentence and pronouncing the sentence of excommunication against all that shall dispise this our command c. That book was burnt quickly at Anagnia 15. Hugo Barchinonensis Cardinal S. Sabinae wrote many books at that time In his preface before Joshua he reckoneth the Canonical Books as they be in the Hebrew and Greek Testaments among the Apocrypha he putteth Ecclesiasticus Wisdom Maccabees Judith because saith he they are doubtful On the Prologue of Jerome before the books of the Kings he saith The Church receiveth the Apocrypha books not for proof of faith but instruction of maners Here it may be marked that as yet yea and until the Councel of Trent the books of Maccabees and such others were not accounted Canonical as also witnesseth Pererius in Daniel lib. 16. and others whom I have named elsewhere As for the 47. Canon of the third Councel at Carthage from which Bellarm. de verbo Dei lib. 1. would derive the Authority of the Divine Canon Baronius ad An. 397. testifieth It was not a Canon of that Synod so saith Binius Annotat. in Conc. Carthag 3. I return to Hugo on Psal 77. he saith Many Clerks are the geâ—eration of vipers they persecute their Mother the Church and so far as they can they slay Christ their Father On Matth. 16. Upon this rock i. e. upon this foundation and that rock is Christ 1 Cor. 10. none can lay another foundation but that which is laid even Christ Jesus On 2 Tim. 3. All Scripture that is the holy Scripture which containeth all things necessary unto salvation is perfect therefore it hath the priviledge to be called The Scripture by an antonomasia Catalog test ver lib. 16. Pope Alexander deposed him Naucler gener 42. 16. Humbert de Romania fifth General of the Dominicans about the year 1250. wrote a book De ratione tollendi schisma inter Graecos Latinos In par 2. cap. 11. he saith The cause of the Schism was the intolerable burthens of Popes in exactions excommunications and statutes Catalog test ibid. 17. Pope Honorius the IV. sent John Bishop of Tusculo into Germany Germany against the Pope to exact from all Bishops Priests and Abbots the fourth part of all their substance for five years unto the maintenance of his Soldiers against Peter King of Aragon For this cause a frequent Assembly conveened at Wirtzburgh the Emperor Rodulph came there When the petition was propounded the Elector of Colein refusing did appeal unto a general Councel when he was alledging his reasons the Legate interrupted and threatened him with the Pope's curse Then all the Priests and Monks scoffed at the Legate and began to buffet him that if the Legate had not commanded his Marshal to convey him away he had not escaped with his life Then Probus Bishop of Tull. said How long most dear Colleagues shall those vultures of Romulus abuse our patience I will not say our foolishness how long shall we endure their wickedness avarice pride and luxury this most wicked sort of Masters of Synagogues will not cease till they bring us all into poverty and wretched slavery By our jars this malady waxeth by our differences these rogues are safe so long as they command we shall never have peace nor piety Lately they raised the Saxons and Suevians one against the other those instruments of Satan or Antichrists have sown the seeds of discord in Germany When Conradin a yong man of very good hope was seeking according to the Law of nature the inheritance of his Fathers they circumvented him with fraud and killed him most cruelly He rehearseth many such tricks done by the Popes then he saith As twelve years ago Gregory the X. dealt with the tenths the same will Honorius the IV. do with the fourths That he might strip us of our gold he armed the Turks against us and this Pope is more desirous of tribute then of our welfare Those Satans speak of light and intend darkness to deceive the people and that they regard not Christ our Lord and God their aims and works unless we be blinde do prove the issue sheweth and the holy Scriptures describeth Wherefore Fathers devoted to Christ awaken provide against these calamities I am not ignorant what this Tusculan is I know the man he is gold thirsty a false usurer a vile slave of money I fear not his menaces I appeal unto the Senate of Christendom c. All the Assembly approved what he had said and nothing was done for the Pope Wherefore Probus was accursed at Rome but in the greater estimation at home and with all good men Ph. Mornay in Myster ex Aventin lib. 7. 18. Nicolaus de Biberach General of the Carmelites lived about the Against the Carmelites year 1270. he bewailed with tears the corrupt estate of his Order Whereas in the wilderness they did attend constantly on prayer reading and handy works now said he since they dwell in Cities under their mother hypocrisie their study is ease idleness lust and luxury When he had bestowed his time five years in that charge and with grief saw no amendment he wrote a book against them which he called Ignea sagitta and returned into a Desart about the mount Ewatrof In that book he calleth them step-sons reprobates cauterised vagabonds pratlers unhappy counsellors wicked discoursers Citizens of Sodom despisers of the best Testament the tail of the dragon drawing down the third part of the stars from heaven and casting them on the earth Revel 12. In chap. 5. he saith Tell me what new religion is this in your Cities from morning until even ye run two and two thorow the streets and he is your leader which goeth about roaring and seeking whom he may devour and so that prophesie The wicked walk in a compass is most true of you for the chief purpose of your gading is not to visit the fatherless but yong women not widows in heaviness but wanton maids Nuns and Mistresses and each cast their eyes on another and words of lustfulness corrupting good maners enflaming the hearts c. That is not pure religion Wo is me my dear friends seeing ye are wrapped in the clay of the world why think ye that ye are not defiled I. Bale Cent. 4. § 42. in Appe 2. In another Treatise that he calleth Occultus he writeth that he had been at Rome and had seen their feigned
the next yeare they were both put out by the Vicar of Spira and Bucer went to Strawsburgh In the country of Greichga by the river Neccan many towns received preachers Henry Sutphan an Augustinian having escaped from the hands of the Inquisitours in Antwerp went to Breme and preached in S. Ansgarie's Church which the Chanons had left because a man had been killed in it The Clergy seeing the people following his preaching did complain unto the Magistrates and then unto the Bishop but Sutphan defends his doctrine by authority of the Scriptures and promised to surcease if they shall convince him of errour So the Magistrates maintained him The light of the Gospell went a long to Magdeburgh Stetin Sund in Pomer to Riga Derbat and Reval in Liveland to Scaphusen Berna S. Gall in Helvetia to Dantsick Vienna Ulma Wila Creilsheim Cothuse Arnstat c. From Delph in Holland Friderik Canirm wrote unto Caspar Hedio then in Mentz saying The adversaries do attempt much by their mandates letters and messages but God infatuateth the Counsell of Achitophel and it comes to passe that Monte parturiente nascatur ridiculus mus this I know that if we had liberty to preach in publick the Monks which are bitter against the truth would turn to nothing for their credite is gone already by a few preachings in the Schoole But we must patiently wait upon the will and good pleasure of the Lord who when he seeth that we are so earnest doth purposely delay to help lest we sacrifice unto our nets and take the praise unto ourselves if every thing went on smoothly He hath respect not only of them which are to be called that they may be brought unto grace but likewise of them that are called that they may continue in grace but when he shall see us giving over or despairing of salvation unto Israel and to be altogether doubtfull then that he alone may be seen to work on the earth he will help his Church unexpectedly that unto him alone may be praise and glory Amen I am very sorry that Erasmus becomes colder dayly and so far as I can judge he retraits indirectly what he did seem to have written and spoken freely and I perceive his childish fear in respecting the honour of men more then of God And there bee many such Nicodemuses with us but certainly they would stand more stoutly if the glory of Christ who only doth strengthen weak consciences were publickly preached Abr. Schultet Annâl 15. In that summer Luther published the New Testament in the Dutch Opposition by others language and a book against the falsely named Order of Bishops there he accuseth them for condemning and persecuting the truth of the Gospell howbeit when he had so oft provoked them to dispute they could neither oppugne the doctrine of the Gospell nor defend their Popish errours He telleth that they will not come to speed with their tyranny for he regardeth not the Papall curse nor the Cesarean edicts that for them he will not forsake the profession of truth but the rather shall it spread through the world and he endeavours to do it the more heartily because that they rage so cruelly neither shall the Gospell fail albeit he were killed but God will punish them grievously if they will continue in their fury When the bb abbots and Monks heard of this book and of the Dutch New Testament they were the more enraged and sought by all meanes they could to have Luthers books burnt and in some places they prevailed as in Wittembergh Ferdinand the Emperours brother the lawfull Duke being exiled put in execution the Edict of Worms and in November put many to death As also Henry Duke of Brunswike George Duke of Saxony and Philip Bishop of Frisinga Naumburgh were violent against all having any of Luthers books Likewise Erasmus sent a Letter unto Jodoc President of the Senate of Mechline dated Basil prid Jd. Jul. An. 1522. saying Here and there I have turned away partly by my words and partly by epistles many from Luther's faction nor doth any thing so much discourage the Lutheran affections as that I have declared plainly by my divulged books that I do cleave unto the Romane Pope and do disallow Luthers business Scultet writes that Pope Hadrian had exhorted Erasmus to employ his pen against Luther XVI We have heard before in part what Pope Hadrian had written The Diet at Norenhergh An. 1522 1523. unto the Diet of the Germane Princes at Norinbergh in November An. 1522 now hear their answer they say unto the Legate They had with all reverence read the Popes Brieve and heard his commands against the Lutherans they give God thanks that his Blessednesse was come into that See and unto him they wish all happiness And after they had spoken of their unanimity to joyn in war against the Turk they say they are ready to execute the ordinances against the Lutherans and to root out all errours but for weighty causes they had delayed because many had understood by Luthers books how Germany was oppressed many and grievous waies by the Court of Rome and if they had attempted to execute that Edict many would have thought that they were confirming all these vexations and thence had certainly a popular tumult arisen even open rebellion and Civill warr wherefore in such difficulties it were safer to use softer cures and seing the Legate had confessed in the name of the Pope that sin was the cause of all those miseries and he promised to Reforme the court of Rome and if these abuses be not amended and the grievances removed with others which the Princes will now propound it is impossible to calme the present broils or to settle peace again Especially seing Germany had consented unto the paiment of Annates expressely on condition that they should have been employed in warrs against the Turks and these have been payed for many years and never applied unto that use they entreat that the Romane Court would permit that money be brought in to the Emperiall Chamber for that use And where he craves their Counsell for healling the present and imminent maladies they think they have not to do with Luther alone but to root up many vices that are festered by long custom and which some through imprudence and others through impudence do defend therefore they see not a more expedient and efficacious way then if a godly and free Councell be called with the Emperours consent in some convenient part of Germany so soon as possible and at farthest within a year and there must it be lawfull unto all both laick and Ecclesiasticall persons to advise and pronounce freely without danger of any oath or former tye but so far as is expedient for the glory of God and the salvation of souls c. The Legate replieth That excuse of delaying the Edict is but weak for albeit it may seem that scandals might have arisen yet evill things may not be
pain and therefore they would pray for increase of their blessedness but the Latines believe they are all in Heaven and gave thanks for them and praied for the increase of their glorie by the resurrection of their bodies and so forth as is said except only Augustine who thought that some of the elect may be in torment And of them Fra. Junius in his Notes on Bellarm. de Purgat lib. 1. cap. 10. observeth That the former ages sought only an increase of good things but the latter ages do pray for relief or ease of torments the first opinion saith he is tolerable and the other is contrarie unto veritie and to the vertue of Christ's death For as Augustine de verb. Dom. ser 37. saith In thy two evils one is a fault and the other is punishment the fault is thou art unjust and the punishment is thou art mortal But he Christ Jesus that he might be thy neighbour took on him thy punishment but not thy fault and if he took it he took it to abolish and not to commit it and by taking on him the punishment and not the fault he hath abolished both the fault and punishment And de temp ser 66. Now is the time of forgiveness to them who repent but the time of vindication to them who have neglected to confess their sins But after this age arose another difference for Pope Innocentius the III. being asked what his judgment was in this matter he answered Some be verie good they need no prayer of the living some are verie bad they cannot be helped some are mid-way good to them prayers are profitable for expiration and some are mid-way bad to them prayers are profitable for propitiation Bellar. de Purg. lib. 2. c. 18. will not approve this judgement of his ghostly father he gives assent unto the first three parts of that distinction and he makes a gloss on the last part saying I suspect that Innocentius hath forgot himself when he thinks that Augustin's division hath four parts which hath only three for they who are mid-way good are the same who are mid-way bad And in the beginning of that 4. chapter he saith It is certain the prayers of the Church are profitaable neither unto the blessed nor the damned but onlie unto them who are in Purgatorie Augustin's division is in Enchir. cap. 110. Praiers avail not unto all who are departed and why not but for the difference of life which everie one hath made in the bodie Therefore when the sacrifices of the Altar or of Alms are offered for all them who were baptized and are defunct for the verie good they are thanksgivings for the not verie bad they are propitiations for the verie bad although they do not help the dead yet they are comfortable to the living but to whom they avail they avail to this end either that there may be a full remission or that their damnation may be the more tolerable and because we know not what is their estate we should pray alike for all that our benefit may be superfluous rather then deficient To conclude this point seeing praier for the dead as it was used in the second age of the Church is now condemned by the Romish Church and such praiers as are now used in the Romish Church are a branch of the opinion of Purgatorie which the Ancients knew not their praiers now for the dead are but a noveltie and as we may say a plant of that third age and unknown unto the Church of Rome in this seventh Centurie For in the Synod at Toledo an 627. when were assembled 62. Bishops it was ordained that the dead should be conveied to the graves with the voices of men singing Psalms onlie in hope of the resurrection they forbid all mourning and they will have no word of praiers for them which they would not have omitted in such a place if they had thought upon any necessitie or utilitie thereof conc Toleta 3. cap. 22. But the Romanists say These oblations are comfortable to the living It is true the Priests and Monks receive no small gain for them but the other people are handsomlie cheated 5. A third question of this age and nature is Whether living Christians Praâ—â—r unto the dead may lawfullie pray unto the departed Saints The Councel at Trent hath discerned That they think wickedlie who denie that Saints should be invocated Sess 25. cap. 2. Therefore it ought to be inquired when and how this honour was given unto the Saints Here we may borrow some help from the Jesuits Salmeron on 1 Tim. 2. disp 8. answereth it was not the custom of the Old-Testament nor was so great honour due unto them Ibid. disp 2. Nothing is found of this matter in the Epistles of Paul or Canonical or Catholick books of others But possiblie somewhat hereof is found in the Evangelists or Revelation No saith he Ibid. disp 7. It is not expressed under the new-New-Testament in the Scriptures but by tradition for in the primitive Church it had been hard to command such a thing unto the Jews and occasion had been given to the Gentiles to think that instead of manie Gods whom they had left they had received manie other Gods yet saith he without doubt the Apostles delivered this Doctrine unto the Churches But he telleth not unto what Churches whether Jews or Gentils or if there be a third Bellarm. de beat Sanct. lib. 1. cap. 19. saith Before the coming of Christ the Saints entred not into Heaven neither saw they God nor ordinarilie could they know the praiers of them who did invocate them therefore it was not the custom of the Old-Testament to say Holie Abraham pray for me but the men of these times praied onlie unto God I will not quarrell with him that some of his words seem contrarie Io. Eckius in Enchir. loco comm saith more The invocation of Saints was not commanded in the Gospel lest the converted Gentiles would believe that according to their former custom they should worship the Saints not as Patrons but as Gods as the Lycaonians would have sacrificed unto Paul and Barnabas and if the Apostles and Evangelists had taught that Saints should be worshipped it might have been judged their arrogancie as if they had craved such glorie after their death Wherefore the holy Spirit would not by express Scriptures teach the invocation of Saints We see then by the testimonie of Papists that praiers to the departed Saints hath no warrant in Scripture but is grounded on tradition onlie If this tradition was first revealed by the Apostles how was the scandal of Jews and Gentiles taken away by the tradition If it were concealed induring the more general conversion of the Jews and Gentiles then it was not in use for a long time in the Church whereunto the practice of the Reformed Church is agreeable How began it then Eusebius hist lib. 4. cap. 15. hath a large Epistle of the Church of Smirna concerning the
be of ripe age and approved life be promoted not unto the Office of contention but of Priesthood Gratian. caus 16. qu. 1. cap. de praesentium And Pol. Vergil de invent rer lib. 7. saith If any did repent him of his profession he had libertie to return unto his former life yet not without the note of levitie saith he but they were not tied under the bond of vow By means of these priviledges and by opinion that donations to Cloisters were meritorious before God the Monks at that time received Palaces of ease instead of Wildernesses in former times plentic for povertie feasting for fasting frequent Convents for solitariness robes for rags Erasm Epist ad Granveld dat 15. cal Ianuar. an 1520. and Spalatens de Rep. Christ lib. 2. cap. 12. Sect. 77. They were so managed that let any one chuse what sort of life he pleaseth he shall find contentment in one Abbey or other or he shall find a Convent of the same profession Bellarm. de mon. lib. 2. cap. 3. and so when they profess to have nothing they injoy all things And it may well be said to them which he ibid. lib. 1. cap. 1. citeth out of Hierom. Epist ad Paulin. Expound the word Monachus which is thy name What doest thou in a Town who shouldest live alone Or if ye hear that strange etymologie and not so strange in Grammar as in practice in respect of them which he approveth Monachi have their name from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. unitie because they lay aside all worldly things and they studie to please unitie i. e. God Then take also his note of inference Whereof it followeth saith he that properly these are Monks who give themselves to contemplative life as the Cassinenses c. Upon the same ground Thomas Aquin. and other Scholasticks would not give this name of Monks unto the Dominicans and Franciscans because they are not only given to contemplation but c. Seeing then Monks went over all having no certain Parish yet preaching and exercing the Office of a Priest wheresoever they pleased or could be received surely according to both these reasons of their name about that time Monks were no Monks and a great noveltie crept into the Church And seeing their doctrine was principally for erecting primacie and power unto the Pope they may justly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servants and souldiers as the ancient Greeks called them but not the servants and souldiers of God but of the Pope as will be more clear hereafter 10. Into this Centurie Bellarmine casteth the first acceptation of the Latine The Latine Translation of the Bible Translation of the Bible by the Church universally which Translation is called Jerom's In lib. 2. de verb. Dei cap. 8. he sheweth that another Translation which was called Itala or Vetus Latina was in use in the Churches before this of Jerom and in the daies of Gregorie the I. the Church of Rome did use them both as Gregorie testifieth in the end of his Epistle to Leander before his Morals And after that saith Bellarmine all Latine Translations went out of use save this which is called Vetus Latina And in Cap. 9. he saith That some Books or Chapters of the old common Translation especially the Psalms and some books of Jerom's Translation which is now in use in the Roman Church and in the next Chapter saith this is of authentical authoritie as if all the Churches had used it only all Preachers have expounded it only and Councels have determined all controversies from it only but he bringeth no proof of his so bold assertion except a verie imperfect induction In the contrarie it is certain 1. Though all were supposed which he saith of that Translation yet before Jerom it was not and before Pope Gregorie the I. it was not authentical and therefore it was but a Novation when it was taken to be authentical 2. No other Church but the Romish did ever call it authentical not the Greeks c. 3. Jerom did not call it authentical for in his preface before the Books of Moses he saith to them who were emulous Why doest thou fret with envie Why stirrest thou the affections of the unlearned against me Ask the Hebrews advise the Masters of sundrie Towns what they have of Christ thy books have not it is another thing if the testimonies used afterwards by the Apostles prove against them and the Latine copies are falser then the Greek and the Greek than the Hebrew It is true many editions of that preface have emendatiora sunt exemplaria Latina quam Graeca Graeca quam Hebraea and so did Nicolaus de Lyra and others in his time read the words But so that sentence is contrary to his purpose and therefore many of the School-men and Erasmus have been puzled in reconciling that sentence with the preceding words But I have had by me these 50. years an Edition of Paris in the year 1523. by John Prevel which hath emendaciora sunt exemplaria Latina c. And this one Edition in this particular is of more credit than a thousand other Editions because it agrees with the preceding words and with the truth And with the same Jerom in an Epistle to Damasum before the four Evangelists saying If the truth is to be sought out of many Translations why go we not to the Greek original and amend the things that have been ill translated by vitious Interpreters or have been amended by unlearned presumptuous men Let that be the true interpretation which the Apostles have approved I speak saith he of the New-Testament which without doubt is Greek And tom 1. Epist ad Lutin he saith As the credit of the old books are to be examined by the Hebrew books so the credit of the new requireth the rule of the Greek language If we confer altogether what is more clear then that Jerom did prefer the Hebrew in the old-Old-Testament and the Greek in the New above all Translations whatsoever yea and above his own 4. Neither was any Latine Translation accounted authentical before the Councel at Trent for all the Interpreters have in many Texts forsaken it as is clear by their Commentaries as Nicolaus de Lyra Paulus Brugensis Armachanus Card. Cajetanus and Bellarmine himself departeth from it in the Psalms and Erasmus Rotterodamus Xantes Pagninus Francis Vatablus and Arias Montanus were approved for setting forth other Translations Pope Leo the X. did approve by his Seal the Translation of Erasmus and gave him thanks for his travel in translating the New-Testament Erasmus in Epist Thomae Card. Eborac dat Louan cal Febr. an 1519. 5. In the Councel at Trent that Translation was called into question for Frier Aloisius Cataneus spake against it and did confirm what he said by the authoritie of Card. Cajetanus and Jerom and by good reason and was seconded by Isidorus Clacus a Benedictine Abbot so that as the
from thence he writ unto Abbas Bobiensis against the rites of the Monks and unto Eustasius Abbot of Lexovien exhorting him to leave those rites Eustasius and his Convent exclude him out of their society He had his refuge to Apellin Bishop of Genua who with some others drew King Lotharius to their side For removing of this controversie was assembled the 4. Councel at Matiscon in Burgundy there Agrestin accuseth Eustasius of many superstitious ceremonies contrary to Canonical institution for example They did use to lick a Cockle marked with a cross they use hallowings when they went in or out of a house they multiplied prayers and collects in the Masse they ridiculously cut off their hair and abstained from the company of men Eustasius replieth The sign of the Cross was able to put away the plague of the enemy for it is written The Lord will keep thy coming in and thy going out from henceforth and for ever as for prayers Christ and his Apostles have commanded to pray continually the Bishops did condemn Agrestin Hence we see that many did not allow the rites creeping in and the inventers of them were but private persons and the abettors were pleased with the least shadow of reason Catol test ver lib. 7. ex vita Eustas abb 16. About that time the number of Patriarchs were augmented unto the More Patxiarchs former five that were authorized at Nice and Ephesus were numbred the Sees of Thessalonica Ephesus Trimatus Creta which are so named in the sixth general Councel and in the West Ravenna Caralis Aquileia Gradus Millain Toledo Canterbury York c. The Bishops of all these places were named Patriarchs great High-priests Primats Arch-priests c. They had under them some more and some fewer Bishops and the world was possessed with ambition Among them all two only were called Universal Bishops with great emulation to wit Rome and Constantinople for they and their followers did entitle them so but neither of the two would give it unto his Competitour Spalatens de Rep. Christ lib. 3. cap. 10. Sectio 16. 17. When the Bishops of Rome were exalting themselves in the West Of the Mahumetans and the heresie of the Monothelites spreading in the East and ambition waxing in both the Empire of the Mahumetans began in Asia The Ancients as Epiphanius in Panar cap. 1. and Jerom in Ezek. 25. call them Sarazens Suidas and some others derive the name from Sarraca a City in Arabia where they lived others derive it from the Hebrew word Sarac which in Ier. 2. 23. is translated Traversing because they did live by robbery They themselves deduce the name from Sarah and called themselves the seed of the promise and heirs of the world they were people of Arabia and first brought into a Monarchy by Mahumet Writers do vary of what Parents he was he was bold and publick and enriched by marriage his Kingdom began and after him was increased by dissension of Princes as the particular Histories declare The first occasion of their rising was they had foughten with Heraclius against the Persians and after the peace they sought their arrears One of the Emperours Treasurers said We have it not to pay the Roman and Greek souldiers and this kennel of dogs are most impudent They were so wrathfull at these words that immediately they invade Syria and took Damascus Phoenicia and Mesopotamia they exerced great cruelty against the Christians and sought by all means to extinguish the very name Heraclius fought divers times against them and might have destroied them but he thought it enough to disperse them Lest diversity of religion might occasion sedition among them Mahumet with advice of Sergius a Monk who was banished from Constantinople for Nestorianism and of John an Arrian Priest and of Selas a Jewish Astrologer and Barras a Persian patched a new religion amongst all these Sects and pleasant to natural men that so he might the more easily draw many unto him and hold them together The sum of his Alcoran that is the book of his religion is he continueth the doctrine of the forgivenesse of sin in the blood of Christ he denieth the two natures of Christ and that his sufferings was a ransom for our sin he despiseth the Mediation of Christ he acknowledgeth Christ a Law-giver but very silly and unmeet for government he calleth himself the great Prophet sent from God and sufficiently powerfull not by miracles as Christ and Moses but by sword to hold men under obedience of his worship and doctrine he retains some Precepts of the law to wit the general and natural principles he holdeth Circumcision to confirm his people in the promise made to Abraham as belonging unto them he permitteth to eat all sorts of flesh except Swines flesh and what is strangled he teacheth to offer sacrifices but for the most part votive that is in sickness or danger to vow a lamb or bullock according to the diversity of the person's estate neither should these sacrifices be burned as the Jews did but when the beast is killed the skin head feet and fourth part of the flesh is given to the Priest another fourth part is given to the poor a third quarter is sent to the neighbours and the offerer keepeth the last quarter to himself and his companions Bart. Georgieviz an Hungarain de origin Imper. Turcici saith They keep the Friday holy for difference from Jews and Christians they have prayers five times daily 1. Before the Sun-rising 2. At the Rising 3. At Noon 4. Before Sun-setting 5. Two hours thereafter Unto all who observe his religion he promiseth victory and wealth in this life and then pleasures with all delights in meats drink and venery in Paradise in a word he gathered all heresies into one he damneth wine with Severus he contemneth the Sacraments with the Messalians he denieth the immortality of the soul without the body with the Ambians he maintaineth the deliverance of the most wicked with Origenes and the imaginary suffering of Christ with Basilides he believeth not the Trinity with Saturninus he permitteth polygamy and divorcement upon any occasion with the Jews he derideth the Gospel because it compelleth not to obedience and forbiddeth revenge to which his religion directeth by all means He saith The Monarchy of the World is promised to his Nation as descending from Sarah and therefore all others are to be compelled to accept Mahumetism or abide in perpetual bondage He promiseth That they who fight couragiously in Battel should be blessed and their souls go straight with their bodies into Paradise where they shall not be wearied with heat or cold but cloathed with fine Vestures and have the company of women and daintiest food c. By such promises he tieth Souldiers to their Captains and maketh them to despise all dangers He commandeth strictly Discipline in Wars that none dare plunder without permission or if any do he is punished without mercy He appointed ordinary attendants on such things
shaved and made a Monk And Aventin in Annal. saith When Volarad a Bishop and Burchard Abbot of Saint Dionis at Paris were sent to understand the Pope's judgement his answer was I find in the sacred story of Divine Scriptures that the people fell away from their wretchless and lascivious King who despised the counsel of the wise men and created a sufficient man one of themselves King God himself allowing their doings all power and rule belong unto God Princes are his Ministers in their Kingdomes and rulers are chosen for the people that they should follow the will of God the chief ruler in all things and not to do what they list he is a true King that guideth the people committed to his charge according to the prescript and line of God's Law all that he hath as power glory riches honour and dignity he receiveth of the people the people create their King and the people may when the cause so requireth forsake their King It is lawfull therefore for the French and Germans to refuse this unkind Monster and to chuse one who may be able in War and Peace by his wisedom to protect and keep in safety their wives children parents goods and lives So Pope Zachary giveth his advice and pretendeth not any interest into the matter Then he writ unto Boniface Bishop of Mentz that he might anoint Pipin King of France and declare all his Subjects free from their Oath of Allegiance unto their lazy Soveraign And now the Reader may judge what Pipin did receive from Pope Zachary This was the work of many years and so ended An. 752. Here observe that Pipin was anointed but anointing The custom of anointing Kings is late or borrowed from the Iews of Kings was not in custom amongst Christians in the daies of Lactantius who in Institut lib. 4. cap. 7. speaking of Christ's name saith It was commanded unto the Jews to make an holy oil wherewith those were anointed who were called unto the Priesthood or Kingdom and now among the Romans the Robe of Purpure is the sign of their royal assumed power so unto them the anointing with oil gave the name and royal power And Augustine on Psal 45. saith It was the custom only of the Jewish Nation to anoint Kings and Priests whereby was taught that among none other but the Jewish people was the King and Priest of the world to be born Anastasius Patriarch of Constantinople did anoint Emperour Leo the I. and thereafter that came into custom to shew that the Emperour was a true Christian and free from heresie They want no colours for bringing into the Christian Church Jewish or Heathenish rites 5. John Damascen who was called Chrysoras for distinction from another Iohn Damascen of that name who lived about the year 300. had been amongst the Sarazens and for fear of death did make profession of Mahumetism but being escaped did write in defence of the Orthodox faith and began the first systeme of Divinity amongst the Greeks as afterwards Pe. Lombard among the Latines he was a maintainer of images but in many other things was an adversary to the present doctrine of Rome Lib. 1. de Orthod fide cap. 1. he saith All that is given unto us by the Law and Prophets Apostles and Evangelists we embrace acknowledge and reverence seeking no further God therefore being ignorant of nothing and providing whatsoever is profitable for us to know hath revealed it but he hath hid in silence those things whereof we could not indure the weight therefore let us love these things and abide in them neither should we pass beyond the bounds appointed by his eternal will not transgress the Divine Tradition any way Lib 3. Cap. 17. The Lord's flesh is inriched with Divine Efficacy because of the hypostatical union neither doth it fall or hath it exceeded its proper nature nor its natural properties And Cap. 18. he saith The communication of Omnipotency unto Christ-man or his Man-hood may be declared two waies First That this man Christ is almighty by communication of properties Next The proper works of God are given to the flesh as the instrument of the Deity And Lib. 4. Cap. 18. After he hath at length recommended the reading of the Scriptures he reckoneth the Books of the old-Old-Testament according to the Hebrew and then he saith The Wisedom of Solomon and of Jesus son of Sirach are pleasant and good but are not numbred among the Prophetical books nor were put into the Ark. And in Cap. 25. he commendeth Virginity and then he addeth this we say not derogating from marriage God forbid for we know that God blessed marriage by his presence and it is said Marriage is honourable amongst all men In Cap. 14. he saith By invocation and by working of the Holy Ghost the Bread and Wine and Water are supernaturally changed into the Body and Blood of Christ The Papishes make use of this testimony for their Transubstantiation but there is also a supernatural change of the Water in Baptism and yet no Transubstantiation neither do the Greeks believe it to this day but only a mystical change in regard of the use and effect 6. In the Epistles of Pope Zachary to Boniface it is evident that divers Many in Italy and Stain did oppose the Popes Bishops and Priests contemned the pretended Apostolical authority and his excommunications In the Epistle of Pope Adrian it appeareth that Leo Patriarch of Ravenna with-held many things from the See of Rome and that he despised the Judges whom the Pope sent thither and that he opened the Letters that were sent by some of his Diocy unto the Pope Also Regimbald and other Bishops of Lombardy did allow their Clergy to marry against the Decree of Rome Ex Epist Adrian ad Carol. When Maurice Bishop of Istria professed himself to be the faithfull servant of Saint Peter and required Pensions there unto him the people pulled out his eys and said their land was the Territory of Charls and not of the Pope Catal. test ver lib. 8. Paulin Bishop of Aquileia in his book against Felix and Eliphand Bishops of Uurgelita and Tâ—leâ—o commendeth the Holy Scriptures and condemneth all opinions whatsoever that cannot be proved out of them he saith The Church is built upon the Rock Christ and it may be shaken by Hereticks but cannot be drowned because it is strengthned by the right hand of Christ he saith Teachers and every Christian should fight against heretical opinions and refute them for a Souldier of Christ should not be basely afraid for the force of approaching Battel nor by straying seek the lurking holes of harmless escaping but being girded with the weapons of their own Warfare should couragiously pierce the hearts of their enemies with spiritual darts out of the Bow of the Scriptures 7. Aponius a French man then writ several books in Cant. lib. 1. he saith Aponius The Lord hath given his fiery word unto this World in the
should be used in all Churches and Chappels But many did expound that sign the contrary way and would not receive it till Charls did command all Bishops and Priests to use it thorow his Dominions he caused the Mass of Ambrose to be burned and threw many Priests into prison who refused to accept the new Mass The Church of Millain would not change Walafrid Strabo who lived about the year 900. testifieth in his book de Exordiis rer cap. 25. that in his time the Roman Mass was not universally in all Churches but almost saith he in all the Churches of the Latines and no Benedictine Monk did read it In the sixth tom of Biblioth Patr. de la Bigne are many books of several Authours explaining at that time the signification of the Ceremonies injoined in that Mass Their Dedicatory Epistles and Prefaces shew that they were put upon that work by the authority of the King and some time-serving Bishops and the great number of those books is an evident proof of great opposition against that Mass and the rites thereof although the books of the Adversaries have been kept down by the prevailing party Hereunto serveth what Antoninus de Voltelina a Dominican said in the Councel at Trent as is written hist lib. 6. It is clear by Histories that of old every Church had their own Rituals of the Mass brought in day by day rather of custom than by judgement or constitution and that the lesser Churches did follow their Metropolitan or their neighbour greater Churches but the rite of the Roman Church was received in many Provinces for gatifiing the Pope and nevertheless there be yet many Churches whose rites differ very much from the Roman Even in Italy remaineth the rite of Millain differing from the other in the principal parts thereof and that the same Roman hath suffered many changes is clear unto any who readeth the old book called Ordo Romanus Neither in ancient time only but within these few ages certainly before 300. years the rites of Rome were not the same which the Priests observe now in the City of Rome but which the Order of the Dominicans do retain Moreover said he the Vestments Vessels and other Ornaments both of the Ministers and of the Altars which are now in use are so new and transchanged as is easie to be observed by looking on the Books and Pictures that if the old things were brought into the World again none would know them Wherefore if the Fathers will bind themselves to approve the only rites of the Roman Church they cannot want reproof as by prejudice condemning antiquity and the rites of all other Churches and so expose themselves unto the sinistrous interpretations of men wherefore it were better to set upon those things which concern the essence of the Mass without any mention of the rites And in declaring the differences betwixt then-present custom of the Romans and that which was called Ordo Romanus he nameth especially that in this the Communion was given under both the species unto the people Some were offended at his freedom of speech and the Bishop of Quinquecclesiensis did openly profess that the Frier had spoken truly neither could any who loveth truth be offended with him Hence it appeareth clearly that the Church of Rome hath been subject to novations from time to time and the Missal now is not the old book of Pope Gregory the I. More of the Mass followeth in the next Century 10. In the sixth tom of the fore-named Biblioth Patr. is a remarkable piece Amularius Fortunatus of Amalarius Fortunatus Trithemius calleth him Hamularius a very learned man in the Latine and Greek languages a Monk of Luxovia In the Preface he sheweth that he had written another book of Divine Service and thereafter he went to Rome to enquire of the reasons of the rites different there from other Churches and so he did write four other books wherein he describeth what he had heard and what he thought himself on the contrary yet in a mild and moderate way whether for fear to offend or in hope to prevail with fair information it is uncertain He saith In all that I write I hang on the judgement of godly men and holy fathers and withall I say what I think What things are done in the celebration of the Mass are done in the Sacrament of the Lord's Passion as he commanded saying How oft ye do this do it in remembrance of me Therefore the Priest in offering Bread and Wine and Water in the Sacrament representeth Christ the Bread and Wine in the Sacrament do represent his Body and Blood Sacraments should have a similitude of those things whereof they are a Sacrament wherefore let the Priest be like unto Christ so the offering of the Priest upon the Altar is like unto that of Christ on the Cross that which is offered in resemblance of Christ the Priest commendeth it unto God the Father Let the judicious hearer consider for whom are the prayers that the Priest saith after the Communion and he shall find that they sound for them who are refreshed with the heavenly bread No prayer for the dead Lib. 3. in prof It is sufficient that the Bishop or Priest do only bless the Bread and Wine whereby people may be refreshed as in ancient times it was done by the Apostles Lib. 1. Cap. 14. he saith No creature do I by reverencing adore but God all substance which is not God is a creature and a creature is not God the Cross of Christ may be set before me but in my mind I hold Christ as hanging on it The very words of the prayer declare whom we adore we say We adore thy Cross O Lord and we commend and glorifie thy holy resurrection Here are no words of praying but of shewing the adorable Cross and the commendable resurrection of our Lord. And in another place we say God who by the precious blood of thy only begotten Son our Lord Jesus Christ hast been pleased to redeem us grant graciously that who come to adore the life-giving Cross may be freed from the bonds of their sins to whom I pray him I adore I am cast down in body before the Cross but in my soul before God I reverence the Cross by which I was redeemed but I pray unto him who hath redeemed me Then he hath a story of Oswald King of England whom he calleth faithfull and most Christian how he being in danger of his enemies caused a Cross to be set up on a Tree that came first unto his hand in the Field and said unto his Army Let us all bow our knees and all pray together unto the Almighty living and true God that he of his mercy would defend us from our proud and fierce enemy for he knoweth that we have undertaken Wars for the safety of our Nation They all did as he commanded and in the dawning they obtained Victory according to their faith Here Amular gathereth no conclusion
and Adoptive where they were not and on the contrary he produceth their testimonies where they do expressely deny that Christ is the Son of God by adoption and in this respect distinguish Christ's son-ship and the son-ship of the Elect. As for the testimonies of the Spanish Missal he toucheth them not as if that Missal were nothing Nevertheless hence we see that the Spanish Church at that time had a proper Missal and were not subject unto the Roman Church It is also worth the marking that whereas Elipant had alledged a testimony of the son of Sirach Alcwin lib. 1. saith When the testimonies of God's Prophets have failed unto thy perversness thou feignest a new Prophet speaking according to thy errour In Jesus the son of Sirach is that sentence which book blessed Jerom and Isidore do witness that without doubt it is reckoned amongst the Apocrypha that is dubious witness and it was not in the time of the Prophets but of the Priests when Ptolemeus Evergetes was King In lib. 2. neer the end he saith Holy Father raze raze quickly this opinion out of the Closet of thy heart lest the Lord who hath appointed thee to give Wheat unto his family find that written in the Table of thy heart and say unto thee I acknowledge not these Letters these words were not taught thee by the men to whom I said Go teach all Nations If we join these two testimonies we see that Alcwin did not acknowledge any book for Scripture nor any doctrine for truth which had not a warrant from the Prophets and Apostles In lib. 4. The original of these evils which begets the occasion of all impieties is this While the wisedom of the heavenly Teachers is weighed through the fault of miss-thinking men in their temerarious pride not according to the propriety of their meaning but is turned into other meanings after the will and pleasure of the reader and otherwise then the respect of truth carrieth and it is easie unto any who understandeth the Scripture rightly to find this by the Comments of all Hereticks that they are not afraid in their ungodly temerity and froward blindness to draw the most holy words of the Divine books into the similitude of their errour which kind of impiety and misery if thou Father Elipant hadst considered with a prudent mind and humble searching thou hadst never fallen from the unity of the Catholick peace into the pit of this errour In his book De virtut vitis which he writ at the intreaty of Wido a Count he exhorteth him to read the Scriptures diligently Ca. 5. saying The reading of the Holy Scriptures is the knowledge of divine blessedness for in them as in a glass a man may know himself what he is and whither he goeth Continual reading purifieth the soul breedeth fear of Hell and stirreth up the heart of the reader unto Heavenly joies He who desireth to be with God for ever should frequently read and pray for when we pray we speak with God and when we read God speaks with us The reading of the Holy Scriptures bringeth a twofold benefit because it instructeth the understanding and brinketh a man from the vanities of the World to the love of God Honest is the labour of reading and conduceth much to the purifying of the soul for as the body is nourished by fleshly meat so the inward man is nourished and fed by God's word as the Psalmist saith How sweet unto my tast are thy words O Lord even more then the honey and the honey-comb unto my mouth But he is blessed who reading the Holy Scriptures turneth the words into works Certainly all the Holy Scripture is written for our salvation to the end we may by them grow in the knowledge of the truth A blind man stumbleth oftner then he who seeth so he who knoweth not the Law of God sinneth through ignorance oftner then he who knoweth it Certainly this man would not have consented unto that Canon of the Councel of Trent which forbiddeth people to read the Scriptures But to the end that all should not be thought to be his which goeth under his name it is to be marked that in Par. II. is an Homily in festo omnium Sanctor which Quercitanus hath marked to be amongst the Sermons of Augustine but he had found it in a manuscript under the name of Albin but it can not be either Augustin's nor Albin's seeing that feast was afterwards appointed by Pope Gregory the IV. These books de Trinitate are written so clearly that Sixtus Senens in praefat Biblioth saith They were written by John Calvin and published in the name of Alcvine But Doctor James in The Corruption of the Fathers par 4. pag. 50. testifieth that antient copies thereof were in the Prince's Library at Saint James and they were Printed at Lions An. 1525. when Calvin had not begun to write Rich. Hoveden in The Continuation of Beda writeth That Charls the Great sent over into England the Acts of a Synod sent him from Constantinople for the adoration of images the which the Church of God utterly detesteth Against this adoration saith he Albinus writ an Epistle marvellously grounded on divine Scriptures and carried it with some Synodical Acts in name of the English Bishops and Princes unto the King of France 6. Ecbert King of the West-Saxons vanquished Merceland Kent Essex and Northumberland and then he commanded that land to be called Anglia and the inhabitants Angles or English men Tho. Cooper ad An. 796. CHAP. V. Of COUNCELS 1. FEw Councels were assembled in the beginning of this Century In France Carloman assembleth one which beginneth thus In the A Synod in France Name of our Lord Jesus Christ I Carloman Duke and Prince of France with the advice of the Servants of God and my Nobles in the fear of Christ have assembled An. 742. Febr. 19. the Bishops which are in my Kingdom with the Priests into a Councel and Synod these are Boniface Arch-Bishop of Mentz Burchard Bishop of Wirtzburg Reginfrid Guntharius and the rest of the Bishops with their Priests That they should give me counsel how the Law of God and religion of the Church many be restored Nota which in the daies of former Princes hath been shattered and fallen and how Christian people may attain the salvation of their souls and not perish being deceived by false Priests And by the advice of my Priests and Nobles We have ordained Bishops thorow Cities and set over them the Arch-Bishop Boniface who is the Legate of Saint Peter And we have ordained that Synods should be called every year that in Our presence the Decrees of Canons Rites and Laws of the Church may be restored and We restore unto the Churches the monies which hath been taken from them We have also discharged all the Servants of God from hunting and wandring in woods with Dogs and that they have no Hawks nor Falcons We have also Decrced according to the holy
body of Christ which is sanctified by many Priests through all the World and maketh it to be one body of Christ and as that bread and blood do pass into the body of Christ so all which in the Church do eat worthily are the one body of Christ as he himself saith He who eats my flesh and drinketh my blood abides in me and I in him Nevertheless that flesh which he did assume and that bread and all the Church do not make three bodies but one body and as they which do communicate of the body and blood of the Lord are made one body with him so they which do wittingly communicate of things offered unto Idols are one body with the Divel And in the next Chap. he saith Christ having ended the solemnities of the old Passover .... immediately he passeth unto the new Passover which he left unto his Church to be frequented or frequently observed in remembrance of his Passion and our redemption He did break the bread which he gave unto his Disciples to shew the breaking of his Body and his Passion was not to be without his own will as he had said I have power to lay down my life Take ye eat ye this is my body which shall be delivered for you As the flesh of Christ which he did assume in the Virgins womb is his true body and was killed for our salvation so the bread which Christ gave unto his Disciples and unto all them which are predestinated for eternal life and which the Priests do consecrate in the Church daily with the vertue of the God-head which filleth that bread is the true body of Christ neither are they two bodies that flesh which he did assume and that bread but they make one true body of Christ In so far that when the Bread is broken and eaten Christ is sacrificed and eaten and yet he abideth whole and alive and as that Body which he did lay on the Cross was offered for our salvation and redemption so daily that bread is offered unto God for our salvation and redemption which although it is seen to be bread is the body of Christ for our Lord and Redeemer providing for our frailty because he knew that we are frail unto sin did deliver unto us this Sacrament that because he cannot now die and we do sin daily we might have a true sacrifice by which we may be expiated Therefore because they make one body and are offered for our redemption he said This is my body which shall be delivered for you and he did add Do this that is sanctifie this body Into my remembrance that is of my Passion and of your Redemption because I have redeemed you with my blood The Lord leaving this wholsom Sacrament unto all beleevers that he might fasten this into their hearts and memory did after the manner of a man who approaching unto death leaveth some precious gift unto a certain friend saying Have this with all diligence by thee in remembrance of me that when thou seest it thou mayest remember me Which friend receiving that gift of his most dear friend if he did love him withall his heart cannot but condole and be sad for the death of his friend whensoever he beholdeth that gift left by his friend Likewise we how oft soever we come to consecrate or receive the Sacrament of that eternal gift which the Lord being to suffer left unto us to be kept in remembrance of him should come with fear and compunction of heart and with all reverence calling to mind with how great love he did love us which did offer himself for us that he might redeem us Likewise and the Cup understand he gave unto them after he had supped saying This Cup is the new Testament in my blood i. e. the Cup which I give unto you signifieth the new Testament as Fulgentius or it confirms the new Testament in my blood or by my blood Here are all the words of that book which concern the change or sacrifice in the Sacrament and we see mention of a change and a real change and a real sacrifice but no word of a change of a substance of the bread which still remaineth and is broken after consecration in remembrance of Christ's Passion and of our redemption And observe these words The bread which Christ gave unto his Disciples and unto all which are predestinated for life eternal and which the Priests do consecrate daily with power of the God-head which filleth that bread is the true body of Christ neither are they two bodies the flesh which he did assume and that bread but they make one true body of Christ Now what bread is that which he giveth unto all them which are predestinated for life but even which he did assume in the unity of his person in the Virgins womb And the Elementary bread is no more said to be his body than it is said The Rock was Christ and it is his body as all which do eat worthily are his body or made one body with him and that is not by Transubstantiation although really but in a mystery or spiritual manner albeit also the manner of the union between the Bread and Christ's body and between Beleevers and Christ's body be different in the special kind of mystery The bread doth pass into the body of Christ really in the own manner not by change of substance but of use signification office and condition And that bread is the very sacrifice of Christ in remembrance as the gift which one friend leaveth unto another in remembrance of his love so that whensoever we do sin we may have daily in remembrance that true sacrifice whereby we may be expiated And the consecrating of that bread is the sacrifice of Christ as the eating of the Lamb was the Passover the one in remembrance of their ancient deliverance out of Aegypt and the other in remembrance of Christ's Passion and of our Redemption And that bread is the body of Christ so that after the blessing or consecration it is seen to be bread and is broken and eaten These all are spoken there of that bread and therefore according to that testimony the bread is not transubstantiated but is a remembrance of Christ's Passion and sacrifice if we will speak properly And moreover at that time all Beleevers did communicate and take part of the Cup for which cause it is said there the Cup is called the communication of Christ's blood When the whole testimony is considered it serveth more against the Romish Church now than for them But to return to the Authour of the book it was Printed That Exegesis was not written by Haymo at Paris under the name of Haymo Bishop of Halberstad but as the learned Antiquary Bishop Usher hath observed in Histor Gottesc neither is it his for though the Argument before every Epistle be said to be Haymo's yet before none of them is it said that the Exegesis is his And I add
describe a wicked Pope or Benno is not the Authour of that book but some Lutheran and he alledgeth ten Authours of that time commending Hildebrand The whole History confuteth the first excuse and the other is convinced by the copies of Benno more ancient then Luther and by many Authours before Luther who do cite Benno Namely Orthwin Gratius who was not a Lutheran in Epist ad Lector prefixed to the same book saith More credit is to be given unto Benno then unto Platina or others who favour the Popes too much And though his own faction commend him it is no wonder and they testifie of more then ten times ten others writing against his impieties It is enough for the Truth that she wanted not witnesses and Tyranny had contradiction at the rising yea and of the same ten although one excuse of one crime yet he accuseth him of another Were they all Lutherans whom Onuphrius in Annotat. in Platin. ad Grego VII reports to have called this Gregory a Necromancer a simoniack blood-thirsty c. He was the first kindler of those toilsom wars Bellum Pontificium between the Emperours and Popes as followeth Before that time there was some order in the Church and Bishops were subject unto Emperours as Miltiades and Sylvester unto Popes are subject unto Emperours Constantine Gregory unto Maurice Leo unto Charls the Great Chrysostom on Rom. 13. saith The Apostle she wing that these things subjection c. are commanded unto all both Priests and Monks and not to Seculars only saith in the beginning Let every soul be subject unto superiour powers although he be an Apostle or Evangelist or Prophet or whoever he be for this subjection overthrows not piety and he saith not simply be obedient but be subject Cumin Ventura a late Popish Writer in Thesaur Politic. printed at Frankford An. 1610. pag. 386. saith The ancient Emperours received not their beginnings from the Popes And in the next page The Popes in time of the old Empire were subject unto the Emperours untill Lewis the Godly renounced his right which renounciation was revoked by the Emperour and renounced by a Synod in the daies of Pope Leo the VIII And Onuphrius in vita Gregor VII saith Although the Bishops of old Rome were reverenced as the Vicars of Christ and Successours of Peter yet their authority reached not further then the teaching and maintaining of the faith they were subject unto the Emperours and were created by them and in all things were at the beck of the Emperours and a Pope durst not judge nor discern any thing belonging unto them Bellarm. de Laicis lib. 3. cap. 8. propounds and proves that Kingdoms are given immediately by God unto wicked men as Dan. 2. and that these Infidel Kings should be obeyed unless one will set himself against the Ordinance of God in 1 Pet. 2. To this purpose he cites the testimony of Augustin de Civ Dei lib. 5. cap. 21. 15. he saith expressly All Kings and the State of Venice and such others have none above them in temporalibus otherwise they could not be called Heads of their Common-Wealths but members only But then Gregory the VII the first of all Romish Bishops swelling with pride and trusting in the strength of the Normans and The first Pope excommunicating an Emperour to the riches of Mathildis and seeing dissension amongst the Germans durst not only excommunicate Caesar but deprived him of his Kingdom also A thing not heard in former ages saith Otho Frising de gest Frideri lib. 1. cap. 1. So speaks Onuphrius loc cit and addeth For I account not the fables concerning Arcadius Anastasius and Leo Iconomachus And Gotfrid Viterb in Chron. par 17. saith We read not that any Emperour before this was excommunicated by a Pope of Rome or deprived of his Empire unless that be called excommunication when Philip the first Christian Emperour was for a short space set amongst the Penitents or that Theodosius c. Aventin in Annal. lib. 7. writeth that Everhard Bishop of Salsburg said Hildebrand under pretext of religion 170. years since had laied the first foundation of Antichrist and he first began those wicked wars which untill this time have been continued by his Successours So Gregory the VII did glory of himself that he could bind and loose in Heaven and he could give and take away Kingdoms Empires and whatsoever men possess on earth He could abide no equal far less any Superiour derogating from others their due right and honour and arrogating all unto himself After him the Emperours could have no interest in the election of the Pope saith Ventura loc cit Likewise he kept Bishops and all Prelates in aw suspending some and chopping off the hands of others at his pleasure he released Oaths of Allegiance yea whatsoever he did the Pope must be feared as one who could do no wrong In a Synod at Rome he decreed it to be simony to accept any Bishoprick Abbocy or Church-living from a Lay-man were he King or Caesar who gave it and the receiver as well as the giver should be excommunicated Platin. By this means he severed Church-men from Princes and tied them unto the Popes for ever and the former custom of the Church in all ages was then condemned and the Decree of Pope Leo the VIII was condemned yea himself might by this Decree be deposed Henceforth whatsoever ambition any Pope once practiseth his Successour will make it a rule But one thing is above all wonders saith Corn. Agrippa de vanit scient cap. 56. They think that they may go up to Heaven by this means for which Lucifer was cast down He did forbid the Benedictine Monks to eat any flesh at all and permitted unto others as weaker or more imperfect to eat flesh on some daies In the year 1076. he published some Aphorisms with the Title Dictatus Papae Dictatus Pope Greg. the VII these are extracted by Spalaten de Rep. Eccles lib. 4. cap. 9. and are the Picture of his mind The Roman Church was founded by the Lord alone the Roman Bishop is the only Universal Bishop Gregory the I. behold thy Antichrist he only can set up and depose other Bishops he may depose and excommunicate absents This was a warrant for his practise against the Emperour If any be excommunicated by the Pope none may abide in one house with that person He alone can make new Laws erect new Congregations unite or divide Benefices All the Princes of the earth ought to kiss his feet His only name should be heard in Churches No Synod should be without his commandment No book is Canonical without his authority All weighty causes in whatsoever Church should be brought unto him He may absolve Subjects from their Allegiance He may judge all men but can be judged by no man And all these because the Roman Church cannot erre and the Pope being Canonically elected is by the merits of Saint Peter undoubtedly sanctified and
they are letcherous in such a maner that they have not broken any bond of marriage Ibid. cap. 3. It is not possible that any of these whom God hath predestinated unto the Crown can lose their Crown it may be and it hath come to pass that some lose the Crown whom God hath called by a visible calling or which might have been heard by man Ibid. lib. 6. cap. 11. Excepting the Apostles whatsoever other thing afterwards is said let it be cut off neither have any authority therefore albeit after the Apostles there be any holy man how wise soever he be let him not have that authority seeing the Lord speaketh in the Scriptures Ibid. lib. 11. cap. 20. Possibly one will say Since Christ overcame death and ascended into the heavens doth he descend thence again surely he descendeth but invisibly all the world hath heard his descending when a sound was heard from heaven as of the Spirit coming and filled the house where they were sitting did not Christ then descend from heaven Is the substance or Majesty of the Son separated from the Spirit that when the holy Ghost descendeth the Son of God descendeth not also certainly he descendeth not in the form of his manhood yet undoubtedly he descendeth in his uncircumscribed Deity or in the Spirit that he giveth and he descendeth to visit the Nations by his Messengers whom he inspireth 9. Bernard in Epist 56. ad Gaufrid Episco Carnot writeth that Notbert Praemonstratensis did teach that Antichrist was before the doors and to be revealed in the same age Within these few days saith Bernard there I obtained to see this mans face and I learned many things from an heavenly fistule to wit from his mouth Behold what account this Author made of him who spake thus Hen. Oraeus in Nomenclat saith this Notbert was the beginner of the Order of Monks in the Diocy of Magdeburgh Pol. Vergil de inven rer lib. 7. cap. 3. calleth him a Priest of Lorrain and saith that he began that most exact Order after the rule of Augustinians as also in that Chapter and the preceeding he sheweth that sundry others seeing about that time that the Monastical institutions were not observed men becoming always worse and worse and godliness was corrupted by riches quae pietas ut mater illas à principio Ordini pepererat quotidie sunt qui ignaviae suae potius quà m religioni consulant therefore they would reform the Order and added some new Rites for distinction from others of the same Order who were become looser and by these means the number of Orders were multiplied 10. Theodoricus Abbot of St. Trudo at Leodium about the year 1120. said Simon Magus now reigneth at Rome and not Simon Peter and Simony is in place of the Gospel what may we not have if we have money In Catal. test verit lib. 14. are some of his verses concerning the Government of the Church he saith Vt Mopso Nisa corvo datur ecâ—e columba Qualis pullus erit quem fert commixtio talis Hence it appeareth that good men at that time bewailed the wretched condition of the Church 11. Hugo de S. Victore by Nation a Saxon and Abbot of S. Victor at Paris was in great account about the year 1130. His works are extant in three Tomes In one place he saith The Clerks of our time know not the Law nor learn they it but they study vanity ease surfeiting and drunkenness they are often in the streets seldom in the Churches slow to search the faults of sinners and ready to follow the trace of hares they give more bread to dogs then to the poor their beds are better arayed then the altars the barking of dogs and lowing of oxen is more pleasant unto God then the singing of such Clerks their preaching may be dispised whose life is contemned Of our communion with Christ he saith on Iohn 6. The Lord shewing a difference betwixt the bread he gave and which they did eat in the wilderness saith I am the bread of life for he is the bread wherewith an hungry soul is refreshed which is when true faith embraceth him for by faith we love him and by love we are united unto Christ which is our life therefore this spiritual bread is eaten by faith even without Sacramental eating and is profitable unto salvation dayly we have need of this bread while this present life endureth and so said Augustine Why preparest thou thy teeth and stomach believe and thou hast eaten On Chapter 20. he saith Whose sins ye forgive i. e. whose sins are forgiven by you God also forgiveth them this is spoken generally not onely unto the Apostles as some say this is the prerogative of the Apostles but it is spoken and granted unto all their successors On Rom. 3. The written Law is called the Law of works because men under the Law thought that all their righteousness was in the works of the Law but the Law of Faith and Grace is so called because men under Grace set the sum and efficacy of their salvation on Grace onely knowing that as no man is saved by righteousness of his works so none is justified by works of his righteousness for righteousness is not of good works but good works are of righteousness On Chapter 4. If man had not sinned he should have had perfect righteousness which consisteth in the perfect fulfilling of God's commands so that he should have had no lust against reason and he might have loved God with all his heart but after sin and for sin man cannot have this perfect righteousness unto which eternal life is justly due but God of his grace giveth faith unto man and of the same grace reputeth it for that perfection as if he had the perfection of righteousness De Scriptura Scriptor Sacris cap. 1. he saith That Scripture onely is truly called Divine which was from the Spirit of God and written by those who spoke by God's Spirit that maketh a man divine and reformeth him according to the image of God by teaching to know him and by exhorting to love him whatsoever is taught therein is truth whatsoever is commanded is good and whatsoever is promised is blessedness for God is truth without falshood goodness without wickedness and blessedness without misery In cap. 6 7. All Divine Scripture is contained in the Old and New Testaments and when he hath divided the Old Testament into the Law Prophets and Hagiographa and hath reckoned the Books that are in the Hebrew Canon he addeth There be also other Books as Wisdom the Books of Syracides Judith Tobias and the Maccabees that are read indeed but are not rolled in the Canon Catol test ver lib. 15. Likewise De Sacramentis fidei lib. 1. cap. 28. If it be asked What is original sin in us It is a corruption or vice by which in our birth we draw ignorance in our minde and concupiscence in the flesh And cap. 19. In the
things of the world that the Prince of this world may not finde any thing that is his in thee c. He did oft call the Clergy Syria Edom the calves of Bethel Idols of Egypt Priests of Baal c. In his other Epistles he saith If thou hadst once tasted the sweetness of wisdom i. e. of the holy Scripture thou wouldest loath all other things in comparison for this giveth abundantly the incomparable treasures of pleasure and the grace of all gifts And again It is necessary to read the Scriptures for that is the table of the tabernacle that is the food by which we breath and live Certainly Christ did use the onely testimony of the word against all the tentations of Satan in the wilderness if therefore an host should come against you guard your self with the buckler of a good conscience and with the sword of the Spirit Again The exhortation of man without the grace of God is but as sounding brass and a tinkling cymbal he onely can give a mouth and wisdom which saith Without me you can do nothing Lord take thou away my stony heart and give a new humble contrite and a heart of flesh In the last of his Epistles he reckoneth the Books of Wisdom Ecclesiasticus Esdras III. and IV. Judeth Tobias Maccabees among the Apocrypha Catol test ver lib. 14. 10. Richard de St. Victor a Scot was held for a learned and good man about the year 1140. He wrote much On Cant. c. 2. The reading and meditation of the Scriptures do strengthen the minde and weaken the enemy so long as they keep this in minde and do it they are hereby most expert to encounter with the enemy De statu hom inter cap. 12. How justly is frâ—ewill said to be dead seeing by it self it is never moved unto any good for what good can it do of it self seeing it cannot say Jesus is the Lord but by the holy Ghost and indeed it is often moved unto good but never accept by the holy Ghost De sacrif Abrah Mariae If the grace and protection of God be withheld man is thrown down at every suggestion of the enemy and into whatsoever evil and being once thrown down he can never rise by his own power A man can bring forth no bud of good work of himself without working grace and when he hath begun to work he can no way continue without its cooperation Par. 2. in explanat aliquot locor Apost The Law teacheth onely what we should do and addeth not how we may obey and therefore it can justifie none the Gospel teacheth what should be done how it may be done and how that which is not done may be supplied In Apocaly lib. 3. Onely that prayer is acceptable in heaven which the Son offereth unto the Father Catol test ver lib 15. He was the first which taught that the Virgin Mary was born without original sin Io. Maior in gest Scot. lib. 3. cap. 12. 11. Malcolm IV. King of Scots did command Roger Arch-Bishop of The Pope's Legate is forbidden to come into Scotland York and Roman Legate to depart out of the Realm and said It was not reason that the Land should be oppressed by ungodly men bearing glorious names He. Boet. Hist lib. 13. Again in the year 1188. Pope Clement sent another and he had not better success for all did refuse him except John Bishop of St. Andrews and therefore he was banished and he had refuge unto the Pope who by and by sent unto Henry King of England and gave unto him the right of the Crown of Scotland Io. Bale Cent. 3. § 26. in Appen 12. It is recorded that one Fulco came and said unto the English King King Richard's three daughters Richard with great boldness O King thou hast three very bad daughters take good heed unto them and provide unto them good husbands lest by inconvenient bestowing of them thou run not into damage onely but utter perdition unto thy self The King said Thou art mad foolish hypocrite I have no daughter Fulco replieth I do not lye O mighty King for you have three daughters continually in your Court and wholly possess your person and such whores are they that the like hath not been heard I mean mischievous pride greedy covetousness and filthy letchery therefore I say again beware of them and out of hand provide marriages for them The King then took his words in good part by and by calling his Nobles declared unto them them the words of Fulco whose counsel said he I intend to follow not doubting of your consents my Lords thereunto wherefore here before you all I give my eldest daughter swelling pride to wife unto the proud Templars my greedy daughter avarice unto the Cistertian Monks and filthy luxury unto the riotous Prelates of the Church so severally agreeing with all their natures that the like match is not to be found unto them This was about the year 1198. saith I. Fox in Act. 13. Here it shall not be amiss to remember the example of Simon Thurvey Simon Thurvey an English man of Cornwal for a warning to temerarious Students He was a subtil Logician and expert in all Liberal Sciences he left his own Countrey and was a Doctor in Paris many years and trusting to his Philosophy he vaunted that he knew all Christ's Law and by force of disputation he could disprove it all on a suddain he became forgetful of all learning and could not say the Lord's Prayer nor knew the a b c. Mat. Paris reporteth that when he was writing his History Nicola epi. Danelm told him this and had seen this Simon learning to read from his own bastard son as if he had been a childe of six years onely 14. King William went into England to congratulate the safe arrival of Richard from Judea in the year 1199. at that time Harald Earl of Orknay and Caitnes took the Bishop of the Countrey prisoner because he had stopped some suit he had demanded of the King and bereft him of his eyes and tongue William at his returning would revenge this inhumanity and Harald would defend himself by force but his forces were scattered and he was apprehended it was done unto him by the hangman as he had unto the Bishop and then strangled all his male-children were gelded and many of his friends as accessories were fined in money Buchan lib. 7. When this was reported unto Pope Innocentius III. he sent his Legate John Cardinal de monte Celio with a sword richly set with precious stones a purple hat in form of a diadem and a Bull of large priviledges exempting the Church of Scotland from all censures except onely of the Pope or Legate sent by the Conclave the Bull was dated in the year 1209. H. Boeth Hist lib. 13. cap. 8. THE FOURTH AGE Of the CHURCH OR The History of the Church lurking and of Anti-Christ reigning containing the space of 300. years from the year
bodily pains in this world which after their own sayings are far less and the Pope may go down to hell as another man and whereas he taketh upon him to absolve any man without inward repentance he extolleth himself above God This complaint is at length in the Act. Monim written by Io. Fox and these are the chief heads of it 11. In the twenty fifth year of King Edward the III. which was 1364. Laws against the power of the Pope Statutes were made If any procured from Rome a provision to any Abbey Priory or Benefice in England which is said to be in destruction of the Realm and holy Religion or if any man sued out of the Court of Rome any process or procured any personal citation upon causes whose cognifance and final discussion pertaineth to the King's Court these shall be out of the King's protection and their lands goods and cattels shall be forfeited unto the King The narrative of the Act sheweth the cause of it and the King and Commons of the Realm had oft complained that his Realms were impoverished by the Pope giving Benefices to strangers which never dwelt in England the King and Nobility were robbed of their right of patronage the cure was not served and the will of the first founders was not followed The King had oft complained but in vain therefore he resolved to make his Kingdom free from this bondage Morn in Myster pag. 480. sheweth that when Pope Gregory the XI heard of it he cried This enterprise is a renting of the Church a destroying of Religion and usurpation of his right and priviledge Wherefore he sent immediately unto Edward requiring him to annul these Acts. But when the Schism arose no Pope did insist in it until Pope Martin the V. sent more sharp Letters unto King Henry the VI. And he answered An Act of Parliament cannot be annulled but by another Parliament and he would assemble a Parliament within a short space for the same cause but he did it not saith Pol. Virg. Hist lib. 19. In the thirteeth year of Richard the II. this Act was revived in these words If any person within or without the Realm shall seek from the Court of Rome preferment to any Benefice of Cure or without Cure the preferment shall be null and the person shall be banished and his goods shall appertain unto the King and the same punishment shall strike against them which receive or entertain any such person As also it was ordained If any person shall bring or send any summons sentence or excommunication or if any shall make execution of any such summons sentence or excommunication against any person whatsoever shall forfeit all his lands and goods for ever and himself shall be imprisoned and incur the pain of death yea although such a person had obtained the King's licence for petitioning at the Court of Rome he shall sorfeit a years rent It is also observed that before the year 1367. the high offices in England Offices of State as the Lord Chancellor the Lord Treasurer the Lord Privy Seal c. were wont to be for the most part in the hands of the Clergy as also in Scotland until the Reformation but about that time the English Nobility procured that all these offices should be given unto temporal Lords 12. At that time God raised up John Wickliff a couragious witness of Iohn Wickliff truth he was Fellow of Merton Colledge and Master of Baliol Colledge in Oxford and Reader of Divinity there about the year 1370. He began first to oppose in questions of Logick and Metaphysick but such as strawed the way to other things which he intended When he set upon controversies of Divinity he protested publickly in the Schools that his aim was to bring the Church from Idolatry to some amendment In his book entituled The path-way to perfect knowledge near the end he sheweth what travel he had in translating the Bible into English he gathered many old Latine Bibles for saith he the late books are very corrupt and he conferred the translations with the ancient Doctors and common Glosses and especially he was helped by the late translation of Lyra in the old Testament and the fourth time he employed many cunning men at the correcting of his fourth translation Then he wrote that book which I have now named wherein he giveth the sum of every book of the old Testament with some general and useful observations He reckoneth the books according to the Hebrew and sheweth also some use of the Apocrypha for examples of piety patience constancy c. and denieth that they are for proof of faith In chap. 2. he saith The truth of the Gospel sufficeth to salvation without keeping the ceremonies made of God in the old Law and much more without keeping the ceremonies of sinful and unknowing men that have been made in time of Antichrist and unbinding of Satan as it is Apocal. 20. and he calleth it heresie to say otherwise In chap. 1. he saith Christian men and women old and yong should study fast in the new Testament for it is of full authority and open to the understanding of simple men as to the points that be most needful to salvation and the same sentence in the darkest places of holy writ is both open and dark which sentence is in the open places and each place of holy writ both open and dark teacheth humility and charity and therefore he that keepeth humility and charity hath the true understanding and perfection of all holy writ as Augustine proveth in his Sermon of praising charity therefore no simple man of wit should be feared unmeasurably to study the text of holy writ for they are the words of everlasting life as Peter said to Christ Iohn 6. and the holy Ghost stirred holy men to speak and write the words of holy writ for the comfort and salvation of meek Christian men as Peter in his Epistles and Paul Rom. 15. witness And no Clark should be proud of the very understanding of holy writ for that very understanding without charity which keepeth God's hests maketh a man deeper damned as Christ Jesus and James witness and the pride and covetousness of Clarks is the cause of their blindeness and heresie In chap. 10. Though Kings and Lords knew no more of holy writ then three stories of 2 Chron. that is of Jehoshaphat Hezekiah and Josiah they might learn sufficiently to live well and govern their people well by God's Law and eschew all pride and idolatry and other sins But alas alas alas whereas King Jehoshaphat sent his Princes Deacons and Priests to each City of his Realm with the Book of God's Law to teach openly God's Law unto the people ..... some Christian Lords send general Letters unto all their Ministers and Liege-men that the pardons of the Bishop of Rome which are open lies for they grant many hundred years of pardons after doomsday be preached generally in their Realms
not the peace of God and so long an high priest hath not been in the Church as there hath not been peace ...... who were not content to kill the bodies of men cruelly for mantaining the truth but would destroy the souls beloved of God the spouse of Christ that noble spoile of hell that reward purchased by the blood of Christ have they trode under feet killed and devoured c. This he wrote from his castle Steckelberg Decemb. 1. 1517. There indeed he commends Pope Leo wishing as it seemes he were such an one but a little after that he speakes more freely for when Pope Leo sent unto Germany to extract tithes for preparation of warrs against the Turk the Princes of Germany assembled and there in presence of the Emperour one being demanded to give his advice had a large discourse Ort. Gratius writes it was said to be the Oration of Vlric Hutten Among other things he saith Yee would expell the Turk I commend your purpose but I fear that yee mistake the name seek him in Italy not in Asia our Kings are able to defend their own Dominions from him in Asia but all Christendom is not able to danton the other the one hath skirmished with his nighbours and as yet hath done us no harm but the other oppresseth every where and thirsteth after the blood of miserable people yee can not satiate this Cerberus with a flood of gold there is no need of armes nor an Army tithes will be more forcible then garrisons of souldiers When I doe weigh the matter seriously I see two wayes are propounded one at the command of superstition craves gold the other if wee refuse threatneth the Popes curse take either of the two as you will but ô fond and superstitious opinion of men who think him to be the God of heaven he who duely considereth seeth that all are carried at the becke of the Florentines Not to give is offensive and to give is gracious the thunder of Christs vicar is not to be despised but every bolt is not to be feared especially when it is directed by humane affections I feare the indignation of Christ but not of the Florentines This is the cause of the Florentines and not of Christ The last yeare upon no small charges were the wars carried on against Francis D. of Urbine who was expelled out of his Dominion that Laurence Medices might have it Lewes was not provident enough to leave more gold ..... When the Urbin Duke is away the lyke fortune is threatned against the Prince of Ferraria and then wee must salute Laurence Medices a Citizen of Florence King of Hetruria This shall be the effect of the tieths and this is the craft of the Italian Turk who by the convoy of superstition entreth into our bowels c. 23. About that time the study of learning was in a manner revived in many parts of Europe for Pope Leo X. erected some Colledges at Rome Cardinal Francis Ximenius Archbishop of Toledo caused the Bible called Complutensia to be printed An. 1515. in four languages the Hebrew with the Chaldaick Greek Latine translations Henry VIII did endowe the Universities of England Francis King of France did the lyke there so also did Charles in Low-Germany as we heard before of Wittenbergh and Frankford Because Sanctes Pagnin and Arias Montanus had translated the Bible word for word which did not so well agree with the Latine phrase Francis Vatablus the Kings Professor of the Hebrew tongue at Paris translates the old Testament in a clearer style And here Andrew Cratander the Printer then at Basile deserves to be remembred hee was both learned and wealthy and upon his charges set many learned men a worke to translate the books of John Chrysostom Cyrillus Alexandrinus Theophylactus and such other antient Greek Authours which then began to speak Latine in his house as the Emperour Charles V. testifies in Exemp privilegii before the works of Cyril After him a litle later in time was Robert Stephanus that learned and famous Printer at Paris it appeares in his Respons ad censuras Theolog. Paris that when he was Corrector in the shope of his father-in-law Simon Colen he caused to be printed a little New Testam corrected in sundry texts conforme unto the Greek for this cause the Sorbonists cried out against him as worthy to be burnt for saith he they called that corruption whatsoever was purged from the dregs of their common ignorance This was in the yeare 1522. I make mention of him in this place especially because of that which followes in that his Answer he saith I may speak this truely when I did ask them he is speaking of the Masters of Sorbone In what place of the New Testament is that written they did answer like shameless whores They had read it in Ierom. or in the Decrees but they knew not what the New Testament was Even so ignorant were they that they knew not the New Testament was wont to be printed with and after the old Testament This saith he will be though prodigious and yet most true and certain which I shall relate a few years agoe one of Coledge was wont to say dayly I wonder that these young men talk of a New testament I was above 50. years of age and knew not what a New Testament was Oh blindness and also desperate shamelesness So far he But how gross soever was the ignorance of many not only of the vulgar sort but of those which were called Rabbies nevertheless all Sciences and languages were polished every where as there were at that time many learned men and so by mercifull providence the world was prepared for a Reformation 24. And here Erasmus a Roterdamer deserves to be remembred about that time he was busy in translating some Greeke Fathers into Latine and in delivering some Latine Fathers from the moths and gathering from sundry Bibliotheks the dispersed Copies both of the one sort and the other so that by his diligence many Printers were held in worke and Europe was furnished with books more abundantly than ever before and in the year 1516. he published a translation of the New Testament out of the Greek by the permission of Pope Leo that worke as it was acceptable unto good men so it did provoke the implacable hatred of the idle Monks against him they had their quarells against him before that for in the year 1508. he had been in Italy and in his returning he wrote a part of what he had seen and heard in a little book under the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the praise of folly and in a jocund way brings Folly as speaking what He thought among other things Folly speaking of the preachers saith They have devised a foolish faith but a pleasant persuasion to wit If one shall look upon a painted Polyphemus Chrystophorus he shall not perish that day or if one shall in the prescribed words pray unto Barbara he shall return safe from
his conclusions by writting Because neither Faber nor any other would object the Burg-master in the name of the Senate breakes up the assembly and they give Order that through their jurisdiction all traditions of men be layd aside and the gospell be taught sincerely according to the books of the old new Testament So saith Pe. Soave when neither the diligence of Doctours and bb nor the condemning Bulls of the Pope nor the rigid edict of the Emperour could prevaile any way against the doctrine of Luther but it rather took deeper root all men almost did judge a generall Councell to be the only remedy but the severall aimes of severall sorts as of the Princes people Romane Court and of the Pope cast them upon severall thoughts concerning the way of ordering and place of the Councell Pe. Soave writes of these aimes and purposes particularly The death of Pope Leo makes a pause heerin At that time Satan was busy sowing his tares by the first Anabaptists whose names let them perish The Anabaptists against them Luther was the first that did write from his Pathmos as he spoke They pretend to have revelations from the Spirit and conferences with God Melanchton was not a little troubled with them The epistle of Luther unto Melanchton is worth the reading wherein he saith I commend not thy timorousness and first seing they bear witnes of themselues they should not be heard for that but as John adviseth Try the Spirits Ye have the Counsell of Gamaliell to delay for as yet I heare of nothing either done or said by them which Satan can not do My advice is that you try whether they can proove their calling For God never hath sent any but being either called by men or declared by signes no not his own Sonne The Prophets formerly had their power according to the Law and propheticall Order as we now by men I would in no way accept of them if they assert their calling by a naked revelation seing God would not let Samuel speak but by the accessory authority of Heli. This is especially necessary unto the publick function of preaching And that yee may try their private Spirit you may enquire whether they know anguish of mind divine birth death and hell If you hear that they speak all things smooth pleasant devote as they call it and religious albeit they say they have been ravished into the third heaven approove them not because they want the signe of the Son of man which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only proover of Christians and sure searcher of Spirits Wouldst thou know the place and way of talking with God heare As a lion he hath broken all my bones and I was cast forth from his face and My soul was filled with sorowes and my life drew neer unto hell The Divine Majesty speakes not as they say immediatley so that a man may see him yea man shall not see him and live Nature can not endure the little starr of his speach and therefore he speakes by men because wee can not endure him speaking The Virgine was troubled when she heard the Angell so did Daniel and Jeremy complaine Correct me in judgement and be not a terrour unto me What more Is it possible that his Majesty can speak familiarly with the old man and not first kill and make him wither lest his wicked smells do stinck seing he is a consuming fire Even the dreams and visions of the Saints are terrible at least when they are known Try therefore and hear not a glorious Jesus unless thou know that he was crucified Ex tom 2. epist Lutheri fol. 41. XII In March 1522. Luther returneth into Wittembergh and by Luther returnes An. 1522. Letter he shewes unto the Elector the cause of his returning saying Your Highness knowes my cause or now be pleased to know that I have not the gospell from men but from heaven by Jesus Christ our Lord so that I truly may as here after I will call my self his servant and Evangelist Whereas I did offer my selfe unto congnisance of my cause and became subject unto the judgement of others I did it not that I had any doubt of my doctrine but in modesty that I might call others but when I see that too much modesty turns to the detriment of the gospell and Satan when I have scarcely given him ahandbreadth would take up all the field my conscience presseth me to take another course I hope I have satisfied your H. that I have yielded for a year for the Devil knowes well that I did it not for fear or distrust ..... Now I am come back to Wittembergh with a higher and stronger guarde than the Elector of Saxony can give me nor came it ever into my thought to seek defence from your H. yea I am confident your H. shall have better guarde and defense by me than you can give me and if I knew that your H. either would or could maintaine me I had not returned at all It is not any sword that can provide for or helpe this cause God only must rule and worke here without any industry or help of man therefore in this cause he who trusts most firmely in God shall defend himself and others most safely And seing I find your Ho. so weak in faith I can no way attribute so much unto your Ho. that I can think to be defended or delivered out of danger by you I shall preserve your Ho. soul body and estate free from all damnage and danger in this my cause whether your Ho. believe it or not Let your Ho. know also and doubt not that it is decreed otherwise in heaven then at Norinbergh concerning this business for we shall see that they who think they have devoured and destroyed the Gospell are not yet come to a Benedicito He is another and more potent Prince then Dude N. with whom we have to do He knowes me and I him pretty well If your Illustrious Ho. did believe you should see the wonderfulness and glory of God and seing you believe not you have seen none of those things Unto God be glory and praise for ever Then more particularly he saith I was called by the letters of the Church and people of Wittembergh now in my absence Satan hath fallen upon my flock the Anabaptists were there and some other troubles and hath stirred such troubles that require my presence necessarily and further I fear a great sedition in Germany which they will desire to remove or for a time delay by joint prayers Ard in another epistle unto Melanchton he saith Prepare me a lodging for the translation of the Bible presseth me to return unto you After his returning he preached every day and in his Sermons as Abr. Scultet expresseth his words he spoke against not what was done in reformation during his absence but the manner and the necessity of doing some things In his absence he by letters had exhorted them to
free-will for if one Church will not follow willingly the example of another in these circumstantiall things why is a Councel needfull to compell men by decrees which may turne to lawes snares of mens consciences Therefore let one follow another freely or use their own fashion so that the Spirit be mantained in the faith and word howbeit there be a variety in other externall things Schultet Annal. ad Ann. 1524. ex Luth. tom 2. epist XXIII In the year 1526. Solyman the Turk entereth into Hungary 1526. there the King Lewes could have no help from Christians yet the bb stirre him to a batell and as he had sold himself to be a slave unto them in killing The authority of thâ— Pope is denied in Spain the professours of Reformation he was killed Jo. Sleidan The same year the Emp. being provoked by that league made by Pope Clemens dischargeth the authority of the Pope through all Spain leaving an example unto posterity that Church-disciplin may be maintained without Papall authority But as good seed being sown out of season so good works without good motives and principles have no continuance In Juny was a Diet at A Diet in Spira Spira Letters were brought from the Emperour dated at Spala March 23. the sum was For so much as he intends to go shortly unto Rome to be crowned and to talk with the Highpriest concerning a generall Councell and no good can be done in the matter of religion in these assemblies therefore they should observe the Decree at Worms and take his absence in good part hoping there shall be a generall Councell shortly The Princes and towns professing the Reformation said They were desirous in all things to please the Emperour but if he were rightly informed of the condition of Germany and how the controversy of Religion increaseth dayly he would not urge the Decree of Worms As for a Generall Councell there is no appearance of it seeing there was friendship twixt him and the Pope when the Letter was written as appeares by the Date but now it is otherwise seing the Pope hath levied an Army against him Wherefore they think best to send Oratours unto the Emperour to informe him more fully and how dangerous it is to delay the business of religion and no less perillous to execute the Decree of Worms and to entreat him to call a Councell in Germany and come unto it or at least to permit it as it was determined at Noribergh but was contromanded by the Emperour to the harme of Germany Or if he will not allow a Nationall Councell of Germany to entreat him to delay the execution of the Decree untill the Generall Councell for otherwise the malady will waxe worse And to represent that so long as every man is solicitous of his own estate in time of this variance it will be difficill to collect any money for any other use Then another supplication was presented unto the Diet complaining of the multitude idleness and opposition of begging Friers of the multitude abuses of holy Dayes and petitioning to leave unto every man the choise of his meats untill the generall Councell At this time the Duke of Saxon and the Landgrave of Hass enter into conference with the Commissioners of Strawsburgh that seeing they know not what the bb and their adherents do intend all of tkem shall concurr unto mutuall aid if any of them shall be in danger for Religion But the bb would not proceed here in matters of Religion and crave to delay these because of the present variance betwixt the Pope and Caesar Great strife ariseth among them Wherfore the Duke of Saxon and the Landgrave say they will stay no longer Ferdinand and the Bishop of Trevers considering how dangerous it were if nothing be done and all depart with grudge and malice do propound for appeasing such heart burnings that it is necessary to resolve upon a lawfull Councell either Generall or Nationall within a year at farrest and to entreat the Emperour to repaire shortly into Germany in consideration of their present condition As concerning the Decree at Worms they are content that all shall demean themselves in their Provinces untill a Councell so as they will be answerable unto God and Caesar And it was decreed so After this Diet certain Princes consult at Esling to write speedily unto the Emperour and shew that they had decreed to send Oratours unto him but the King of France will not grant them passage except for foure months whereof one was past therefore they have determined to defer their Oratours untill their next assembly which they have appointed to be at Regensburgh the first day of Aprile next to treat of the Turkish warr trusting that by time they shall have better occasion to send or they shall give him intelligence another way and entreating him to repaire into Germany as shortly c. Slcidan lib. 6. XXIV In the beginning of the year 1527. Otto Paccius Counseller of George Duke of Saxony informeth the Duke Elector and the Landgrave that Ferdinand then King of Bohem and Hungary and the Bishop of Mentz had made a league with others also to destroy them and Luther's religion Wherefore these prepare themselves for defense troubles were like to ensue but when these which were said to have made that league did purge themselves the fear was appeased Paccius was banished but the Diet at Regensburgh was discharged Ibid. Leonard Cesar a preacher was burnt at the command of the Bishop of Passaw in Bavier for holding these articles Faith only justifieth there be but two sacraments baptisme the Lords Supper the Masse is not a sacrifice nor is profitable unto the living nor dead confession of all sins is not commanded only Christ hath satisfied for sin a vow of chastity bindeth not the Scripture speakes not of purgatory there is no difference of dayes in Divine things is no free-will He would have declared himself in these articles when he was brought before the court but they would not suffer him Eccius was his accuser and spoke always in Latine but Leonard spoke in the common language he would have all the company to understand him Osiand centu 16. Lib 2. c. 5. This yeare was the first visitation of the Churches A publick dispute at Berna in Saxony On the 17. day of December the Senate of Berne make publick intimation of a Dispute in the controversies of Religion to begin January 7. they envite the bb of Constance Bafile Sedun and Lausan to come and bring their Divines or els they tell them they will confiscate all their goods within their territory they shew that only the books of the old and New Testament shall be the rule of the Dispute and they engadge themselves for safety unto all who shall come Two Ministers are named to sustain these articles The true Church whose head is Christ only ls begotten by the word of God continueth in it and heares not the
have three of the best churches for the Masse and the Bishop granted liberty unto the people to follow either the Romish or the Protestant Religion as they will So after the Masse had not been seen in that town the space of 20. years it was begun again at the first time was a frequent concourse of people especially of the young folke they wondered to see men with shorn crounes and strange habites to sing and reade what they understood not to set up torches at midday to burn in cense to use such gesticulations sometimes bowing their knees somtime stretching forth their hands somtime folding them somtime crying aloud somtime mumbling standing now in one place and then in another to eat the bread alone and drinke the wine so that not a drop wes left in the chalice to wash their hands to kisse the altar and the images c. After noone a priest went to preach in the high Church a young man made some noise a sergeant threatneth him all the boyes runne together to save him the priest seeing the fray leaveth the pulpit and flyeth report is carryed unto the Magistrates when they came into the Church the multitude was gone The next day the Senate sent unto the Chapter to excuse the matter that it was done only by boyes and they would have a care that the like shall not be done The Chapter will not accept the excuse but runne unto the Bishop dwelling in his house called Tabernae without the town he complaines unto the Emperour who ordered the Bishop to begin again and the Burgermasters to be present for preventing any more tumult Osiand Epit. Cent. 16. Lih. 2. Cap. 73 76. Maurice Duke of Saxony returning after the Diet unto Leipsich presseth his people with the Interim they require a conference with the Divines of Wittembergh and had severall meetings in sundry places the last was at Leipsich they were unwilling to change their Religion and they stood in awe of Caesar'â— wrath and they consulted upon a middle course that if they shall yield in some indifferent things the Emperour will accept their obedience and will not persecute them While they sift the Interim for indifferent things they patch up a new modell of doctrine also and did not consider the scandals which did arise thereupon for many of the people hearing that such things were called Indifferent did think and say All Religion is indifferent and they had erred before in their zeall and all Popery may be restored On the other side the Papists said All Protestants will return if they be pressed with authority I adde some instances of their indifferent doctrine 1. A man is chiefly just and accepted before God by faith for the Mediators sake we will not strive for the particle only faith 2. God worketh not in men as in a block but so converts that in understunding persons he wil have some action of the will which accompanieth his efficacy 3. we will not contend for the number of Sacraments all the Sacraments may be accepted cum sano intellectu 4. all Ministers may be subiect unto the highest Bishop and unto inferiour bb administring their office according to the commandement of God or unto edification and not destruction that is sayth Osiander we wiil take wolves to be shepherds if they will not devour the sheep but lead them faithfully into wholesom pasturage c. Magdeburgh and Breme would not accept the Interim and albeit Duke Maurice the Elector of Brandeburgh the Duke of Brunswick Meckelburgh and others went against them in armes and beseeged Magdeburgh they would not accept it when they had received a foyl they by a published write declare that their losse was not so great as it was called God had put them to a tryall but they were confident of his helpe and howsoever it shall please Him to dispose of them they will rather die then return to Antichrist or receive the decree of Ausburgh and they entreat all Christians that they would not fight against them in such a cause but rather aid them in such extremity They endured such strait difficulties the space of thirtien months untill another variance hapned betwitxt the Emperour and Princes These troubles for the Interim continved above two years howbeit I have joyned them together that I might carry-on the most publick affaires of Germany some particulars were also then remarkable of which I give a touch XXXVII In the Diet at Regensburgh An. 1534. the Emperour and Troubles at Colen for Reformation the Popes Legate did enioyn all the bb to endeavour a holy reformation of their clergy within their severall jurisdictions Herman Elector of Colein sent for Bucer and Caspar Hedio preachers of Strawsburgh he ordered them to preach in Bonna his See and to write the articles of Christian Religion He sent aâ—so for Ph. Melanthon and Jo. Pistorius a Preacher of Hassia He recommendeth the Articles unto his clergy of Colein to consider them These do urge the Bishop to remove these new Preachers and crave a time to aduise upon the articles The Bishop telleth them He is ready to remove them if they can convince them of false doctrine or of wicked conversation They write a contrary book and in the preface they say They would rather live under the Turk then under a Christian Magistrate attempting a Reformation and they raile against Bucer Bucer offereth to defend his doctrine by disputation When the Emperour understood of this he writes unto the Senate of Colein and commandeth them that they suffer no alteration in Religion and the Pope wrote lykewise commending also the clergy that they had resisted their Bishop and exhorting them to continuance The Emperour comes with a train of Spanjards to Bonna and causeth all the Preachers to be removed for the clergy made appellation from the Bishop unto the Pope and Emperour The Bishop declared that their appellation was not to be regarded seing he craues nothing but as it becomes a godly Bishop and he refutes all their criminations In the year 1544. the Clergy do presse the people and the inferiour bb and Universities throughout the province to subscribe their appellation and they cast out so many of their number as would not subscribe The appellation is sent unto the Emperour and to Rome In the year 1545. the Emperour summoneth the Bishop to appeare within thirty daies or to send his proctour to answer unto these accusations July 18. the Pope summoneth him to appeare at Rome within 60. daies and citeth also some of his accusers In the year 1546. Aprile 16. the Pope excommunicates and deprives the Bishop of his priesthood and Benefice The bb of Leodium Utrecht and the University of Lovan joyn with his accusers at Rome Herman appeales from the Pope unto a free Councel and declares that he can not acknowledge the Pope to be his Judge because he is guilty of heresy and idolatry which he will prove when the Councel shall begin The
mens souls are mortal The Printer is informed and addresseth himself to answer before the King and Counsel then they return unto Paris but he shewes how false their calumnies were At that time they sent unto the King 46. Articles which they had collected It was told unto their Deputies that they had spoken of some thousands of errours and were these all turned to 46. Their answer was The University had more but had not as yet put them in forme The Printer returnes to Paris and chides some of the Divines that they had accused him falsely They produce the place where they alledge he denieth the immortality of the soul He replieth They understand not Latine who will from these words forge such an errour And saith he I give them this praise that when they can not prevail in reason none are more impudent to bear down the innocent with monstrous lies Then he returns unto the Kings Court and petitioneth that his adversaries should plead their cause against him and bring-in all their articles When they were summoned to do so ten of them do compear and in their pleading they fall into variance among themselves and could not agree in maintaining their articles Then they were charged that hereafter they shall not usurp that power of Censure in matter of faith which belongs unto the Bishops unless the bb shall call for their advice The Articles were delivered unto the Cardinals and Bishops to be examined and it was appointed that their Censure be given unto the Printer to be printed The Deputies of the University do lament that their power was taken from them yet durst not speak in publick and the selling of the books was stopped untill the bb had given their censure The Deputies returning a publick thanksgiving was appointed as if all the business had been well done and they were confident that no more should be required of them The bb and Cardinals do conferre upon the 46. articles they say five or sixe were liable to misintetpretations but all the rest were sound and Catholick When the Printer heard it spoken so in the Court he presseth that the University should be charged to bring what other articls they have to object The King commandeth them once and again to bring all their accusations They delay thinking that if the bb had given such a censure of the 46. articls they can have little hope of any more Therefore they do alledge that they can not attend the Court in such a cause and they do supplicat that it be referred unto the Inquisitors The King not being present it was so concluded by the Councel The Printer was then afrayed because the Inquisitors must condem all whom the University condemneth Therefore he addresseth himself unto the King who in Councel causeth seal an Act suspending the former Act and commandeth the University to produce what other articles they had against the book Then they deal with Guiancurt the Kings Confessor that he would solicit the King to condem the Printer as an heretick and that they be not pressed to bring more articles and in the end of their Letter it was written It were a shame unto the University if a mechanick man shall prevaile against them The Confessor prevailes so that the selling of the books was again forbidden yet so that the University must produce their other Articls The Printer knowes not of this which was done by the King and he going unto Court gives thanks unto the Cardinal of Guise for his favour in the judgement of the articls The Card. telleth him The course was changed He askes is there no remedy I know none saith the Cardinal The Printer is feared and intendeth to leave the Countrey he communicats the case unto the Bishop Castellan and being betwixt fear and hope he entreats him to ask the King for what cause he had given order to persecut his Printer The King said It is true I have forbidden to sell the books because the Divines have complained of him as a most pestiferous heretick but not that he shall be banished untill they bring the rest of their articls Then the Divines deal with Senalis Bishop of Orange to persuade the Printer unto submission and the Bishop said unto him It were better for him to agree with the Divines than to leave his Countrey nor could he have any hope to prevail against the holy University He answereth I expect no victory but only let them obey the King and produce their articls The Bishop replieth That can not be expected seing it is not the custom that the University should prove what they do judge heresy but only shew by word of mouth and their word must be believed or els we could never come to an end of an action After a day or two the Printer saith unto the Bishop that he is willing to desist if the Divines will no more persue him and afterwards he shall print nothing without their advice The Bishop applaudeth the motion and adviseth him to communicat it unto Gujancurt The advise pleaseth him also if the Printer will give it in writ and he undertakes to send it unto the University The Printer considereth that if they had that under his hand he were no more safe from them and they might produce that as a sufficient reason why they should not bring-in the rest of their articles therefore herefuseth So both parties come again into ths Kings Court there it was reported that the Printer should have 1500. crowns for his damnage Then the Deputies do rage and say Shall a wicked man have a reward for impiety and so others shall be encouraged to do more mischief So the King was persuaded to give no money but he said unto his Printer that he will be more bountifull unto him another away The Printer gives the King humble thanks saying that he craved no more but that he would protect him from the malice of these his enemies The King granteth him his warrant but with difficulty could he obtain the seal and when he had it he keeps it quiet In the mean time the Divines endeavour to prove other things against him by witnesses and when it was told them that he had the Kings warrant they do use all means to have him imprisoned and will not believe that he had obtained a protection He shewes it unto them and then they demurre When this storm was over he gathereth fifetien old manuscripts of the New Testament in Greek and printeth it with the diverse lections on the margine and gives the first coppie unto Castellan he calleth the Printer sawcy that he had printed it before he had aduised with the Divines Robert answereth There can be no danger in printing that book nor could he be suspected of heresy for it yea and some of them had advised him to change the text in 1. Cor. 15. 51. Wee shall not all sleep but wee all shall be changed The Bishop said He should have done so for there
is a different lection He answereth He could not change a word contrary unto all the Greek coppies for so he might have been condemned as a falsifier The Bishop in great wrath sent unto the Divines and tolde them that Robert Steven had deceived his expectation and he will no more assist him let them therefore advise what they will do with him for that edition of the New Testament Gallandius the messenger shewes his order unto Robert and adviseth him to preveen another storm Robert shewes some of the Divines what he had done and craves the approbation of the Faculty before he vent the books They commande him to bring the old coppies that he had followed He answered They are in the Kings bibliothek he can not have them when he would but he had conferred them diligently and saved them a labour Two were appointed to examine the book He waites upon these and could have no answer At last the Faculty conveenes Some said The man had been troublesom unto them and now if they shall approve any thing that he doeth it will be a commendation of the man and an acknowledgement of their fault Others did coldly commend the work and they were commanded by the greater part either to be silent or go out of the house So they dissolve without any determination He asketh the Dean What have yee concluded What shall I report unto the King He answereth The Masters are not of the opinion that the books be vented Why sayth Robert The Dean answereth Because of the marginall annotations There be no annotations said he but only diverse readings He craves the Sentence of the Faculty in writ which he may shew unto the King and when this was denied he told the Dean he would relate what answer was given him The next day he presenteth a coppy as the first fruit of his work unto the King before the Cardinals and Peers and shewes what he had done with the Faculty and what their answer was If we will believe his testimonie All without exception did laugh and said The mens impudence ignorance temerity and foolishness is intolerable So he had liberty to sell the books but to appease the Faculty he promiseth to print no more without their advice Then for fear of their implacable malice he went without their reach and dweltin another place where he printed His answer unto their Censure of which I will give you a taste Art 11. on Deut 9. 4. the summary on the margine is God gives not unto men any thing for their righteousness or equity of their hearts The censure This proposition is hereticall His answer Let the unpartiall reader iudge how windy are these bellies that so oft blow forth so many heresies The question is Whether men do purchase Gods favour so that He rendereth any thing for their deserving The Scripture teaches plainly that a reward is rendred unto the good works of believers But wee must first see whether men doe purchase grace for their works or if God embracing them freely and then their works which he hath wrought by them by vertue of his Spirit doeth vouchsave them the reward But all men are by nature the children of wrath Eph. 2. 3. all men come short of the glory of God none doth good Rom. 3. 12 all are enemies of God Rom. 5. 10 of ourselves we have no good thoughts 2. Cor. 3. 5 all the devices of mans heart are ill from his childhood Gen. 6. 5. Whence it followes that God who is debter unto none gives graciously unto men whatever good they have Remember also that of Paul Who hath given unto him first and it shall be rendred unto him Rom. 11. 35. The annotation which is condemned was on the text of Moses where the Lord sayth he gave not the lande unto the people for their righteousness or uprightness of their hearts And far less can man attain more excellent benefits for his merits for he who deserves not a litle possession on earth how shal he be worthy of the kingdom of heaven Finally he who thinks it an heresy God bestowes nothing on men for their righteousness denieth and abolishes the gracious bovntifulness of God in Christ Art V. on Ps 62. 10. Annotation Wee must run unto God for the defences of men are meer vanity The censure This annotation is hereticall and impious Answer Where the opposition is betwixt the defences of God and of men certainly these are called of men which God doth not blesse David went against Goliah with a sling and stones yet he saith Thou comest against mee with a spear and weapons and a buckler but I in name of the Lord of Hosts 1. Sam. 15. 45 And There is no King saved by the multitude of an host a mighty man is not delivered by much strength a horse is a vain thing for safety Ps 33. 16 And There is no safety by the children of men Ps 146. 3. And yet more clearly Vain is the help of man Ps 60. 13 Certainly this sentence is hereticall in their judgement if they condem mine For David by the name of help understandes all defences wherein he findeth meer vanity And that wee may know that God is delighted with this form of speaking it is repeated in another Psalme 108. 13. Neither meaneth he otherwise when he sayth It is vain to rise early but Without God nothing is prosperours Ps 127. 2. In the same sense it is said Our eies yet have failed for our vain help Lame 4. 17. Art VI. on 2. Sam. 7. 7. God will have nothing to be done without his word The censure This proposition is heretical Ans When Paul teaches Whatsoever is without faith is sin Rom. 14. 23 by the name of faith he meaneth certainty which is not grounded but on Gods worde Therefore to undertake any thing without Gods command is not more acceptable unto God than if a servant will attempt this or that rashly in his masters service And there it is spoken of the worship of God wherein that rule holdeth Obedience is better thē sacrifice 1 Sa. 15. 22. Therefore the Lord saith by Jeremy When I brought your fathers from the Land of Egypt I gave no commande concerning sacrifices but that they should obey my voice Hither belongeth that he forbade to offer sacrifice without salt Levi. 2. 13 and to lay strange fire upon his altare Lev. 101. And what account he maketh of worship done without his word we may learn from the Prophet saying Who required that at your hands Esa 1. 12. And there is no word more frequent What I command thee that only shall thou do And every one shall not do what is good in his eies Deut. 12. 8. 32. and elswhere And Christ speakes not otherwise in vain they worship mee teaching for doctrines the precepts of men When Paul calleth supersition will-worship by this word he despiseth whatsoever men do of themselves thrust upon God Col. 2. 23. Seing such sobriety is hereticall
countrey c. He had gone into Embden and lived there untill the year 1557 when he sent the book with the dedication unto the States of Holland That book was written in way of a dialogue between Theophilus and Lazarus of which I add a passage or two Lazarus asketh Whereunto doth the Spirit lead the children of God Thophilus answereth Vnto the love of holiness and hatred of sin they are also said to have a delyting and resting heart upon the bountifulness of our heavenly Father in all their necessities sufferings and adversities for the power of Christian faith is of such virtue that it drives through all persecution and suffering unto the acknowledging and feeling of the good will of God toward us with which will of God a Christian believer is so well satisfied that he strives no way against it that the vile flesh of old Adam should suffer here and the wicked will should not have always the dominion Lazarus Whence comes that Christian faith Theophi The knowledge of faith comes by hearing Gods word but the lively feeling and the delight which we get by hearing reading and thinking-upon that word is the gift of God which is powred and ingrafted by the Holy Ghost into the hearts of believers Paul teaches this clearly saying I have planted Apollos watered but God hath given the increase Laza. What is that faith Theoph. Christian faith is a lively fast feeling and trust into the love and mercy of God our heavenly Father manifested unto us in his only begotten Son Jesus Christ Laza. I confesse that I should have my refuge unto the Lord God as the Apostles did but I can not believe that God is so neer us as he was with them in the ship Theoph. Albeit God is not with us visibly as he was with them nevertheless he is with us and in us by his Divine power mercy and anointing of the Holy Ghost especially God is very neer unto them that are grieved in heart the whole Scripture declares in many places that the Lord God holdes us in the hand of his counsell and keeps us under the protection of his wings as a henn keeps her chickens yea can a mother forget her child and not have pitty on the son of her wombe and albeit she should forget him yet I will not forget you Is not this a great comfort that God pittieth us as a mother doth her children Saith not God unto his chosen people He that touches you touches the apple of mine ey ....... Laza. Can we not deserve the kingdom of heaven how comes that Theoph. It is because by nature we are altogether the children of wrath in ourselves we are unclean and begotten of them that were unclean so that the Prophet said truly All our best works and righteousnesses is as a filthy cloath where of we may be ashamed to come into the presence of God and far less can we deserve any good for them If we could satisfy the wrath of God by our good works then Christ had died in vain and we were Saviours of ourselves nor had we need to give God thanks for his mercy to wards us in Christ The kingly Prophet confesses this when he saith Lord enter not into judgement with thy servant for in thy sight can none that lives be justified And that we may do any thing acceptable unto God we must be born again by the quickning water of the Holy Ghost who translates us from the kingdom of deceiving Satan into the kingdom and government of our Lord Iesus Christ So long as we are not by the Spirit of faith purged from our in-bred infidelity and grafted into Iesus Christ as our true Vine to bring forth by him the fruit of life we continue like to bad and unprofitable trees c Lavater Minister of Zurik shewes in a Narration of the Sacramentary strife that in the year 1524. John Rhodius and George Sagan two learned men coming to Zurik conferred with Zuinglius concerning the Sacrament and hearing that he was of the same judgement with them in that question did thank God that they were delivered from the contrary error and as yet they had not shewd the Letter of Honius in which the word Is in the institution of the Supper is expounded Signifieth which exposition Zuinglius did think most convenient That Letter of Honius is large but there he saith Our Lord Iesus had many a time promised remission of sin unto believers and at his last Supper he willing to confirm their hearts added a pawn unto his promise that they might be in no more doubt as a Bridegrom who would assure his Bride that she doubt no more of his love gives her a ring saying Take this there give I thee myself She receiving this ring believes that the Bridegom is her's turns away her heart from all other wooers and thinks how she may please that her spouse So is it with them who receive the Eucharist as a pawn from their Bridegrom c. At that time lived John Pistorius or Baker of Woerden he was a Priest and had been instructed by Io. Rhodius in S. Jerom's School in Utrecht because he married a wife he was accused by the Inquisitors imprisoned and burnt An. 1525. He was a learned man as appeares by his books printed lately These few particulares shew how the light of the Gospel began to breake out in the Netherlands so that even before Luther arose God had preserved from time to time â—ome few believers in the midst of the grossest darkness as also we may under stand how the truth was hated and persecuted as I touched before in the life of Charles V. and more may be seen in the book of Martyrs in the Netherlands about the year 1540. the persecution was hott and then many went from Flanders and other Provinces into England Trigland in his Church histo against Vâ—enbog par 3. King Henry accepted them and placed them in several towns not only for enuy against the Pope but because many of them were wool-weavers and by them he brought that trade into his kingdom In the year 1550. they obtained liberty under the Kings seal that the Dutch and French Churches should continue in their Church-Discipline and order as they were then begun though not conform unto the Disciplin and ceremonies of the English Church and to hold Synods by themselves and that was in every congregation to chuse their own Ministers ruling Elders and deacons but with this condition that when they had chosen a Minister they should crave and obtain the consent of the King or of his heirs or â—uccessors as also when in their Synode they shall chuse a new Superintendent John Lasco was Superintendent at that time and Minister of a Congregation in London by advice of other Ministers Gualter Delen Martin Flandrus Francis Riverius and others he drew-up a book of Discipline prescribing the form of election of Ministers Elders and deacons directions concerning prayers
Edward and Zealous of the Reformed religion Henry would not suffer Gardener to come into his presence in time of his sicknes but called oft for Cranmer to receive spirituall confort Jo. Foxin Acts. Great joy was among the Fathers at Trent and Rome when they heard of his death Pe. Soave But they where disapointed as followes IV. Pope Paul seeing that England had left him and fearing the like departure â— Light persecution continue in Scotland of Scotland creates David beton one which was not entred into the order of priesthood Cardinal S. Stephani de Monâ—e Coelio and sent him as his Legat to prevent defection Strict inquisition was made at his command in the year 1538. many both in Edinburgh and Sant Andrewes for fear did abjure the reformed Religion Notwithstanding his opposition the light of the Trueth spreads in the cloisters and the Friers preach against the ignorance and malice of the Bishops In February 1538. the bishops held a meeting at Edinburgh There two Friers Killore and Beverage two priests Duncan Simson and Thomas Forrest and a gentle man Tho. Forrester were condemned and burnt upon the Castle-hill Thomas Forrest had been Vicar of Dolor and was delated unto the Bishop of Dunkell for preaching every sunday to his parishoners upon the Epistles Gospels of the day the Bishop desireth him to forbear seing that diligence brought him into suspicion of heresy but said he if you can find a good Gospell or a good epistle that makes for the liberty of the holy Church teach that and leave the rest Thomas answereth I have read both the New testament and the old and I never found an ill epistle or an ill gospell in any of them The Bishop replieth I thank God I have lived well these many years and never knew the old nor new I content mee with my Portuise and Pontificall and if you leave not those fantasies you will repent when you can not mende it He answered he thought it his duty to do as he did and had layd his account with any danger that may follow The sommer following Jer. Russell a gray frier and Thomas Kennedy a young man of Aire not above 18 years of age were at Glascow accused of heresy because the Bishop Gawin Dumbar was thought cold in the business Mrs John Lawder And. Oliphant and frier Maltman were sent from Edinburgh to assist him The young man would have saved his life by denying the pointâ— layd to his charge but when he heard Russel's answers he falls upon his knees and saith Wonderfull o Lord is thy love and mercy towards mee a miserable wretch for even now I would have denied thee and thy son the Lord Jesus Christ my only Saviour and so have thrown myself into everlasting condemnation thou by thy own hand hast pulled mee back from the bottom of hell and given mee to feell most heavenly comfort which hath removed the ungodly fear that before oppressed my mind now I defy death do what yee please I praise God I am ready The Frier reasoneth a long time with his accusers and when he heard nothing from them but bitter and menacing speeches he said This is your houre and power of darknes now yee sit as Judges and we stand and wrongfully are condemned but the day comes which will shew our innocency and yee shall see your own blindness to your everlasting confusion go on and fulfill the measure of your iniquity At these words the Bishop was moved and said These rigorous executions hurt the cause of the Church more than wee think of and therefore in may opinion it were better to spare the mens lives and take some other course with them These which were sent to assist said If he will follow any other course than which had been kept at Edinburgh he could not be esteemed a friend of the Church So he consentes to their cruelty All the time the fire was a preparing Rusell comforts the young man and useth such speeches Fear not brother for he is more mighty which is in us than he who is in the world the pain which wee shall suffer is short and light but our joy consolation shall never have an end death can not destroy us for it is destroyed already by him for whose sake wee suffer let us strive to enter by the same straite way which our Saviour hath taken before us The hearers were wonderfully moved with these and such words and seeing their constancy Spotswo in the Histo Lib. 2. At that time Geo. Buchanan was imprisoned for his poësie written against the Franciscans but he escaped out of prison The Bishops intend to use the like cruelty in all parts of the realme nevertheless day by day not only the learned but even those of whom such gifts could scarcely have been expected began plainly to paint forth the hypocrisy of friers and ignorance of priests Bishop Beaton becomes sick and commits his charge to his nephew the Cardinal which did succeed him At his first entring to shew his grandure he calleth to Sant Andrews in Maje 1540. eight Earls Lords 5 Bishops In May Anno 1540. 4 Abbots with a great number of Barons Priours Deans and Doctours and sitting in a chaire somewhat above them all because he was a Cardinal he speaks of the danger of the Catholick Church by the increase of hereticks and their boldnesse even in the Kings Court where they finde too great countenance He named Sir John Borthwick commonly called Captain Borthwick and some call him Provest of Lithgow whom he had caused to be summoned for dispersing the English New Testament and books of Jo. Oecolampade Melanthon and Erasmus and for maintaining diverse heresies and the Cardinal craves their assistance in proceeding in justice against him Among other articles these were read 1. The Pope hath no greater authority over Christians then any other Bishop hath 2. Indulgences granted by the Pope are but to deceive poor souls 3. bb priests and other clerks may lawfully marry 4. the heresies commonly called the heresies of England and their new liturgy is commendable and should be embraced c. He appeares not and is condemned for these particulars as an heresiarch and is ordained to be burnt in effigie if he can not be apprehended He sled into England and King Henry imploieth him in a commission to the Protestant Princes in Germany for a confoederation in defense of their common profession Some years preceeding King Henry had sent the Bishop of S. Davids with some English books unto his nephew K. James aiming to induce him unto the like Reformation and in that year he craves a meeting at York to treat of the common good of both kingdoms The King was advised by the Nobility to prepare for that journy and he returnes answer that he will come But the Cardinal and clergy fearing the effects of that Conference set themselves against it they cast the seed of discord among the Counsellers
and propound unto the King the inconstancy of promises from an hostile king he needs not go into England for any benefite seing he hath enough at home they promise to give him yearly 30000 crowns from the Church and of them which are rebellious against the holy Father the Pope and his lawes he may make unto the Crown yearly above 100000 Crouns if he will authorize such a Judge as they would name to proceed against them Nor can there be any danger in arraigning them seing it is known that they do use the Bible in English they talk commonly of the Popes power they despise the Service of the Church they deny obedience unto sacred persons and are not worthy to live under a king By these persuasions the king gives-over his journey to York Wherefore king Henry was offended and prepares an Army against Scotland and James prepares another to inuade England In time of these levies the Cardinal gives unto the king a catalogue of above 300 persons whom in his inquisition he had appointed unto death but this bloody designe was stayd by that preparation and taken away by the death of the king For the sum of the warrs is when the Scots were past Solvay a gentle man Oliver Sinclare shewes his Commission to be Commander in chieff the Noble men refuse to fight under his command and were taken captives the water flowing they could not return and King James hearing of their overthrow died in sorow within 3. dayes on December 13. year 1542 leaving a Daughter Mary five dayes old to be his heire Then were various discourses what might be the issue of those warrs Every one talkes as he wisheth or feareth Henry calleth for the captives unto White-hall and shewes them how God had offered them a most fit occasion of firme concord if their Queen were contracted with his son They do promise to use their diligence so far as they could without prejudice of the kingdom and their own infamy and so were dismissed in January Buchan Histor Libr. 14. 15. Then the Cardinall had more than hope to be Regent he causeth a Priest Hen. Balfour to write as the Kings last will that he and some others should be Governours and the Queen Dowager favoureth him But these who loved not his Inquisition and others calling to mind the former difficulties of the kingdom in the like case chuseth and declareth February 10. James hamilton Earle of Arran who was one of these whom the Cardinal had appointed unto death and next heire of the â—rown to be Regent during the minority of the infant Queen He had two preachers Thomas Guilliam and John rough sound in religion according to these times The Card. was not content with the Regent nor his preachers he endeavoureth to molest him and to stay the preaching of the Word In March a Parliament was assembled thither Ralph Sadler Ambassadour from England comes for common peace and by the way to put in mind the former captives of their promises The Contract of promise was once concluded but the Qu. Dowager the Card. and the Prelates do so wilfully oppose it that with common voice of the most part the Cardinal was removed and shut up strait in a chamber untill the votes were asked then the marriage was concluded other conditions of peace were penned and pledges were ordained to be sent into England The Cardinal was convoied to Palkeith and there kept as in firme warde by intercession of the Queen he obtaines liberty to go unto Seton and afterwards was set at full liberty In the same The first Pâ—blick step of Reformation Parliament the rigour of Acts against them who have English Bibles was taken off The Prelates did obiect that the Church had forbidden all languages in religion but three Hebrew Greek and Latine The Lords demande When was that inhibition made seing Chrysostom complaines that men will not use the sacred books in their own language The Bishops answer These were Greeks The Lords reply Christ commandeth that his Word be preached unto all Nations and therefore it should be preached in every language which the Nation understands best and if it should he preached in all tongues why should it not be read in all tongues In the end the best part prevailes and liberty was granted to read the Bible and to say prayers in the vulgar language This was not a small victory of the trueth and thereby many simple ones receive information Sundry treatises went abroad against the tyranny and abuses of the Church of Rome and many in forrein Nations praise God for the Regent At that time the New Testament was so unknowen unto the multitude of priests that they were not ashamed to say in their preachings That book was written by Luther Not long after the Abbot of Pasley comes out of France and prevailes so with his brother the Regent that Frier Guilliam and hindred again was put from preaching and went into England and John rogh went to Kyle and all godly men were terrified from Court Likewise the Card. hindereth the sending of the pledges into England and by his meanes and of his complices the Regent was persuaded to alliance with France Yea the craftly insinuations of the Card. and Abbot move the Regent to ren ounce the profession of the Gospell and submit himself unto the Pope Then every thing was done at the nod of the Cardinal many were persecuted of whom some fled and some were burnt as An. 1546. in February Ja. huncer Will. lambe Witanderson and Ja. rannelt burgesses of Sant Iohn stoun because they had eaten a goose on a fryday and a woman because in her travelling she would not call upon Mary John rogers a black â—rier who had faithfully preached the gospell unto many in Anguise and Merns was murdered in the sea-tower of Santandrews and then was thrown over the wall and a report was spred that he had broken his own George VVishart neck In the year 1544. came home that blessed servant of Christ George wishart one of great learning Zeal and modesty as I being young have heard of very antient men he had been Schoolemaster of Montros and there did teach his disciples the new testament in Greek for this fault he was delated unto the Bishop of Brechen in time of the persecution An. 1538. when he was summoned to appear he fled and after sixe years returnes with more knowledge of the trueth and with more Zeall He preached first in Montros within a private house next unto the church except one then in Dundie where by authority of the Card. he was prohibited to preach because the town was so ready to forsake the Word of God for boast of a man he foretold that a scourge was coming shortly upon them From thence he went to Aire and preached in the open fields at the church of Gastoun for he was hindered by the Bishop of Glasgow to preach in a Church There he is informed that within
God and triall thereof of whom wee have experience that they do minister truly according to the institution of our Saviour And now Madam the Bishop of Santandrews by the corrupt Counsell of most wicked and ungodly persons hath given forth his letters of summons against our Ministers to compear in Santandrews or otherwhere such day as he hath appointed in his letters the copy whereof being required was refused to underly the most corrupt â—udgement of them whose Counsell in this cause he doth most follow And knowing how dangerous a thing it is to enter under the judgement of enemies wee can not suffer them to enter under their hands nor to compeare before them unless they be accompanied with such as may be able to defend them from the violence and tyranny where of wee have now experience But to stop all tumults and other inconvenients that may thereby occurre wee most humbly offer ourselves and Ministers to come before your Grace and Counsell to abide tryall in all things that they have to lay unto the charge of us and our ministers according to the word of God Beseeching your Grace as you ought of duty and as you are placed of God above his people take our cause or rather the cause of God to be tryed most justly according to the holy Scriptures before yourself and put inhibition to the said Bishop to proceed further untill tryall be taken as said is Unto the which your Gr. shall find us at all times ready as shall please you to command and your Gr. good answer wee most humbly beseech Another step of the first publik Reformation in Scotland This supplication had no answer as they did expect Then the Counsell conveening they did agree to hazard their lives and estates in advancing the cause of Religion and after deliberation what were fittest first to do they conclude these articles 1. that in all parishes the Curate should be caused to read the prayers and Lessons of the old and new Testam on sundays and festivall days conform to the book of Common prayers and if the Curate be not qualified or refuse another shall be chosen to do the same 2. preaching and interpretation of Scriptures shall be used only in private houses after a quiet manner untill God shall move the Queen to grant further liberty It was performed accordingly in many towns and parishes to the great offense of the clergy who complain unto the Regent and were answered that it is no fit time to enter into these matters but ere long she wil find occasion to put order unto them Archbald Earle of Argile had been in the Councell at the making of these Acts and the Bishop of Santandrews sent a letter unto him shewing the perill whereinto he casts himself by that open defection from the Church willing him to rid himself of that defamed and perjured Apostat John douglas whom the Earle had chosen to be his Minister and offering to provide unto him a learned and wise Preacher for whom he would lay his soule in pawne that he shall teach no other but true doctrine and agreeable to the Catholick faith The Earle answered he feared no perill to himself nor his house having resolved to live in obedience to his Prince and to serve God alâ—well as he could according to his word as for the alledged defection seing it hath pleased God to open his eies and give him the knowledge of his truth which he takes as a token of his favour he will not forsake it for fear of any inconvenients and that man he had named he had heard him teach the doctrin of Christ condemne idolatry adultery fornication and the like vices as he is ready to give account whensoever he shal he cited but to call him defamed and perjured there was no reason seing he was not declared to be such by any Sentence and if formerly he had taken any unlawfull oath he had done much better in forsaking it than if he had observed it and whereas he had profered unto him some learned man he gave him thanks seing is so great necessity of labourers in the Lord's harvest but he understood his meaning and minded not to be led with such teachers In end he wished he would not beginne the battell with him whereof the event may be doubtfull but that he knew God is God and shall bee still whatsoever the craft of man can work or devise The Bishop receiving this answer communicates it unto the chief of the clergy who began to think upon other defenses and they summon some Ministers to compear at Edinburgh the 20 of July especially Paul meffan Preacher 〈…〉 So many people did conveen that the Bishops thought best â—â—â—delay all process except that they condemned the absents and summoned them to compear on September 1. with promise of pardon if they will recant their errours Buchan hist lib. 16. The feast of S. Giles was then approaching for the custom was on Septemb. 1. to carry the image of their Paâ—â—â—â—-Saint through the town with drums trumpets and other musicall instruments and to envite nighbours unto feasting and great drinking At that time the Clergy did entreat the Regent to honour the solemnity with her presence and she fearing some tumult consents to accompany the procession but when the time of solemnity was come the image could not be found This made a stay till another little image was brought from the Gray Friâ—rs the people in mockery called it young S. Giles They go-on with this and the Regent went with them till the procession was nigh ended So soon as she went to dinner some young men drew neer making shew to help the bearers and perceiving by the motion the image was fixed to the Fertor they threw all to the ground then taking the image by the heels they dash it against the stones untill they break it into pieces the priests and friers runne away to make shew of violence but when no danger did appeare they come to the striet again And albeit the clergy were out of all hope to stand yet to put the fairest face on their condition they conveen and delay their censuring untill November 7. In the mean time who were most foreward for Reformation went through out the Shires exhorting all men to take the Reformation to heart and that they would not suffer themselves nor friends to be oppressed by a few priests and assuring them of victory if the cause be handled legally or if violence be vsed they shall not be inferiour Vnto so many who were willing they offered a bonde to subscribe which they had drawn up conforme to the act of the Councell The subscribers were called The Congregation which name became more famous In November a Parliament for articles of the marriage betwixt Francis Daulphin of France and Queen Mary was to be conveened then they knowing by the return of the subscriptions that the Countrie for the most part was enclined that way resolve to make
established in the Session In this manner they debate of Lectures and Sermons but no draught of article could be devised to please them all for the Prelats would curb the liberty of Friets and have them to depend on the Bishops but the Legats Of Sermons stood for the liberties granted by the Popes especially unto the Mendicants In this contention the Legats sent complaint unto Rome namely against Bracius Marcellus Bishop of Fisole and against the Bishop of Chioza craving that those two should be removed from Trent The Pope answered He will send order in convenient time concerning these two as for matters if they regard the petitions of Princes the Synod shal be confused and the resolutions shall be hard therefore they should proceed in orginal sin he forbids the Deputies to proceed in correcting the Vulgar Translation untill those in Rome had determined of their course The Legats obey the last point but fearing that the Imperialists would leave the Synod they treat in two congregations concerning the reforming of Sermons and the philosophical part of them decrees were framed as giving way unto the Bishosps yet so cunningly that the Friers had liberty still Then they come Of original sin to original sin The Imperialists said The Synod was assembled principaly to reduce Germany and the articles of difference can not be known but only unto him that sits at the stern of Germany therefore it were expedient to crave by Letters the opinion of the principal Prelats of that Nation or the Popâ—s Nuntio should speak of this with the Emperour The Legats commend the advice but intending to follow their instruction say They will inform the Nuntio and in the mean while articles may be gathered out of their books and debated for gain of time The Imperialists were â—atiffied hoping to put off the Sommer ere any thing were concluded So new articles were propounded as drawn out of Lutheran books but for the most part they were calumnies as the contradictory canons do shew The Divines would not speak of them in that order as they were propounded but spake first of Adams transgression what sin it was here how many heads so many opinions Then they enquired what is that sin derived from Adam Some alledging the authority of Augustin said It is concupiscence others following Anselm said It is the want of orginal righteousnes others conioyned them both and those were again divided some following Bonaventura gave the first place to concupiscence because it is positive others after Aquinas held that concupiscence is but the material part And because John Scotus had followed Anselm the Franciscans stood for his opinion They were more troubled about the propagation of it but all agreed that it is not by imitation only In the fourth place they all held that inclination to ill is not a sin Yet here the Franciscans fell upon their cardinal controversy with the Dominicans the Franciscans would have the blessed Virgin excepted expressly and the Dominicans would not Cardinal de Monte had much adoe to divert them from this point They all agree in the remission of original sin that it is taken away by baptism and that the soul is restored into the estate of innocency by an infused quality which they called original grace albeit the punishment do remain for exercise of the just Only Antonius Marinarus did oppose saying Concupiscence remaining in them who are baptized is verily a sin in itself but it is not accounted sin in them because it is covered with the righteousnes of Christ Soto joyned with him therefore others calling to minde that lately in a Sermon he had condemned all trust in works and had called the best works of the famous heathens splendida peccata he was suspected to be a Protestant They held the punishment of this sin to be only the want of blessednes excep Gregorius Ariminensis he alledged the authority of Augustin and therefore was called a Tormenter of children When the Bishops heard so many controversies among the Divines they knew not what to decern only they would condem the articles as they were propounded Marcus Viguerius Bishop of Sinigaglia Jerom General of the Augustinians and Vega a Franciscan said They can not condem an opinion as heretical unless they first declare what is trueth But the Prelats made no account of their words and were out of all hope to determin those school-points to the contentmen of all parties So they frame five canons and so many anathema's but the Dominicans and Franciscans could not be satisfied in the point of excepting the blessed Virgin untill direction was brought from Rome that they should not touch doctrines which may foster schism amongst themselves Then they were both stilled so that opinions be not preiudged Therefore it was added in the Decree They have no mind to comprehend the blessed Virgine and the Pope added The constitution of Sixtus 4. should be observed So whether the Imperialists would or not the fifth Session was held Iuny 17 the five decrees of doctrin and one having two parts concerning the reforming of Lectures and Sermons were read and the sixth Session was appointed to July 29. V. In the congregation it was propounded to speak first of justification Session 6. The Imperialists would delay it for the above named reasons but three Bishops and three Divines were named to frame articles In the congregation for reformation the residence of Pastors and Prelats was set a soot Concerning justification 25. Articles were brought some of works done before justification some of works after it and some of the essence of Of justification grace At the first none of the Divines knew what to say because the School-men had not handled that matter as the other of original sin untill they had ghessed about and then the Franciscans following Scotus said Works done by power of nature only deserve before God by way of congruity and God were uniust if he give not grace to the man who doth what he can The Dominicans following Thomas say No kind of merit goeth before grace and the very beginning of good works should be ascribed unto God as indeed congruous merite was never heard in the Church even when they had most to do against the Pelagians Concerning the works of grace all held that these are perfect and do merite salvation In the point of the essence of grace it was a common consideration that the word Grace in the first signification signifieth benevolence which in him who hath power brings forth necessarily a good effect and that is the gift which is also called grace They say The Protestants think so meanly of Gods Majesty that they restrain the word Grace unto the first signification And because some might say God can bestow no gift greater then his Son they said That benefit is common unto all men and it is fit he should bestow a particular benefite on severall persons and this is habituall grace or a spiritual quality
estates and degrees committed to their charge by God whether they be ecclesiastical or temporal and restrain with the civil sword the stubborn and ill doers So far they If it be here obiected that the autority of the Convocation is not a sufficient ground for that which was enacted in Parliament I answer These articles stand confirmed by Royal assent of the Prince for the establishing of whose supremacy the oath was framed and also by a special Act of Parliament in the 13. year of Queen Elisabet ch 12. Seing therefore the makers of the law have full authority to expound the law and they have sufficiently manifested that by Supream Government given unto the Prince they understand that Government only which is exercised with the Civil sword I couclude that nothing can be more plain then this That without all scruple the Kings Majesty may be acknowledged in this sense to be the supream Governor of all his dominions and Countries aswell in all spiritual or ecclesiastical things as temporall And so I have cleared the first main branch of the oath So far In Vsher And because this oath was so understood excluding all forrain power I have not found that any man excep the Papists did object against it And albeit Scotland used not this title in formality of words yet they did ever acknowledge the same power in their Soveraigne as is clear in the Confession of faith which was presented unto the Parliament An. 1567. where in Article 24. it is said We confess and acknowledge that such persons as are placed in authority are to be beloved honored feared and holden in most reverent estimation because they are the Lieutenents of God in whose seats God himself doth sit and judge yea even the Judges and Princes themselves to whom by God is given the sword to the praise and defence of good men and to revenge and punish all malefactors Moreover to Kings Princes Rulers and Magistrats we affirm that chiefly and most principally the conservation and purgation of religion appertaineth so that not only they are appointed for Civil policy but also for mainteinance of true religion and suppressing of idolatry and superstition whatsoever As in David Josaphat Ezechias Josias and others highly commended for their zeal in that case may be espied And therefore we confess and avow that such as resist the Supream power doing that thing which appertaines to his charge do resist Gods ordinance and therefore can not be guiltless c. Next it is remarkable that howbeit the Missal The Servicebook was not pressed was abolished and the Service-book was authorized in England yet the the Ministers were not astricted unto the full prosecution of it from the beginning the one might not be used and the other might be used yet they were not tiedunto it for many were for that Principle of Scotland whereof mention is made before and would have put away all ceremonies that had no warrant from the word of God and they did forsake them Neither did Mathew Parker Archbishop of Canterburry press any of his diocie to use those rites It is true he required them to use the Service book as we find he required John Fox to subscribe the old man produced the new Testament in Greek and said To this I will subscribe But when the subscription of the Canons was required he refused and said I have nothing in the Church but a prebend at Salisbury and much good may it do you if you will take it from mee So he was dismissed and continued in his Ministry till the day of his death And Ed. Grindal succeeding in that See was so far from pressing any unto Conformity as it was then called that he incurred the Queen displeasure for his connivence yea he not only connived but he was a favourer of the Not-conformists and when they began to use prophecying which in Scotland is called The. Exercise he resorted with them and commended them as appeares by that his Letter which he being under restraint wrote and sent unto the Queen in the year 1580. of which I have transcribed a part from Thom. Fuller's Church-Histor Lib. 9. he beginneth thus With most humble A Letter of Grindai in defence of many Ministers and of Prophecying remembrance of bounden duty unto your Majesty It may please the same to be advertised that the speeches which it pleased you to deliver unto mee when I last attended on your Highness concerning the number of preachers and the utter snbuersion of all learned Exercises and conferences amongst the Ministers of the Church allowed by the bishops and Ordinaries have exceedingly dismayd and disconforted mee not so much for that the said speeches sounded very hardly against my own person being but one particular man and not so much to be accounted of but most of all for that the same might tend to the publick harm of Gods Church whereof your Majesty by office ought to be Nutricia and also the heavy burden of your conscience before God if they should be put to execution ....... I thought it my duty by writing to declare some part of my mind unto your Highness beseeching the same with patience to read over this ........ If I should use dissembling silence I should very ill requite so many your Majesties and so great benefits for in so doing both you might fall into perrill towards God and I my self into endless damnation ...... I beseech your Majesty thus to think of mee that I do not conceive any ill opinion of you although I can not assent unto those two Articles then expounded I do with all the rest of your good subjects acknowledge that we have received by your government many and most excellent benefits as amongst others freedom of conscience suppression of Idolatry ...... I am also persuaded that ever in those matters which you seem to urge your meaning and zeal is for the best the like hath hapned to many the best Princes that ever were yet have not refused afterwards to be better informed ...... David hath not evill meaning when he commanded to number the people ...... Yet saith the Scripture his own heart stroke him and God by the Prophet reprehended him ........ And so to come to the present case ..... Surely I can not maruell enough how this strange opinion should once enter into your minde that it should be good for the Church to have few preachers Alas Madam is the Scripture more plain in any thing then that the Gospel of Christ should be plentifully preached and that plenty of laborers should be sent into the Lords harvest which being great and large stands in need not of a few but of many workmen There was appointed to Solomons material temple artificers and laborers besids 3000. overseers and shall we think that a few preachers may suffice to the building of the spiritual temple of Christ ...... I beseech your Majesty to note one thing necessary If the Holy Ghost prescribeth expressly that
the houses from all persons living inordinatly whose bad example might bring slander unto their profession specially from them that are suspect in religion or found any way busy in dealing against the Truth and quietness of the countrey 4. Endeavour to have their churches provided with sufficient stipends and wel qualified persons and procure that by their authority and assistance the disciplin of the church may have execution within their bounds 5. Urge the performance of the Articles which they did subscribe at their reconciliation and extract these Articles out of the register 6. Persuade them to make honest provision of stipends for the Pastors resident at their Houses or chief dwelling places and to make choise of wise grave and learned Pastors thereunto 7. Inform the Kings Majesty from time to time how they do profit and what company resorts unto them and of what disposition is their company VI. Certain Overtures were given unto the Commissioners unto the â—lat concerning the provision of churches VII Certain Ministers were appointed to visit the presbyteries and parriculat congregation in seuerall Shires and after deâ—iberation Rules were given which should be observed universally to wit 1. The Visitors shall appoint two or three dayes Rules forvisiting Ministers for tryall of each presbytery and acquaint the presbytery a month or three weeks at least before their coming and send them an Edict to be published at every parish-church of the bounds by some other brother then the Minister of the place let it be duly executed indorsed and reported unto the Visitors the first day of theit meeting 2. Let the Edict be so directed by the Presbyteries that an equall number of Pastors be tryed each one of the dayes appointed for the tryall of the Presbytery and the commissioners of the congregations to be present on their day respectivâ— 3. Try the condition of every Minister particularly then the estates of the congregations and lastly of the Presbytery generally The tryall of the Pastors should be in this manner 1. Try each one in his graces and ability to discharge his calling in his furniture of books and other necessary helps of enabling with what fidelity aâ—d prudence he discharges himself in calling doctrin disciplin and conversation 2. For this effect enquire of the commissioners of his congregation what testimony he hath of his own Session and others of his flock and especially whether he reside in his Manse whether his life and the government of his family be such as he be not scandalous but edifieth his flock whether he teaches every sabboth once or twice or any other day besids in the week whether he keeps weekly convention with his Session for the exercise of disciplin whether he Ministreth the Communion yearly with due examinations preceeding whether he hath an establish'd Session of Elders and deacons whether he catechizeth weekly a part of his parishon whether he keeps an ordinary visitation of some families weekly whether he visits the sick and distressed when occasion requires whether he be diligent to remove all variances in his congregation Then try him if need shall be by expounding some passage of Scripture and by questions Enquire of him what helps he hath for advancement of his studies whether he hath the text of the Scripture in the originall languages what knowledge he hath of those tongues whether he hath the Translation of the old Testament by Tremellius and of the new by Beza with the vulgar English what books he hath for the common Heads and the ecclesiasticall history what commentaries he hath on the Scriptures specially on his ordinary Text whether he hath the Acts of Councels what writers he hath upon the controverfies of Religion whether he useth the conference of Brethren for his resolution in the doubts occurring in his reading and of whom whether he hath an ordinary course in reading the Scripture Ecclesiasticall histories and the controversies whether he makes any memoriall of his travels in writ What is his ordinary Text Whether he be provided to the parsonage or vicarage and whether he hath set any tacks thereof to whom and on what condition In whose hands are the tiths of his parishon and what Overture he can give for provision of a stipend there if it be not sufficiently provided And examin his Session-book When the brother is removed let the Presbytery be enquired one by one and declare upon their conscience what they know of his graces fidelity in doctrin disciplin and conversation After this tryall let him be judged and either approved or admonished or otherwise censured as the cause requires Next in the Visitation of congregations And congregatious Try every Minister particularly whether there be any Jesuites Papists Seminary-priests trafficquers against the Religion and peace of the countrey or any maintainers of them within that congregation Whether there be any witches excommunicat persons or disobedient unto the disciplin of the Church Whether there be any superstitious dayes keept by setting forth of fires or otherways Whether there be any superstitious places of pilgrimages wells or chappels Whether there be any not-communicants any homicides or deadly feâ—ds any adulterers incestuous persons Whither the sabboth be profaned by keeping of maâ—kets or working especially in time of harvest As they shall find in the premisses let them take order for reformation of any point thereof Thirdly concerning the visitation of Presbyteries Let And of Presbyteries the Moderator be enquired if they keep their ordinary meetings If they have their monthly handling of the Common Heads and disputations If they visit all the churches since the last generall Visitation If they take weekly or monthly account of their Brethren diligences in the discharge of their duty by catechizing their flock and visiting the families If any of their number be insolent and will not acquiesce in the determinations of the Brethren What unplanted churches are within their bounds VIII The Brethren that were appointed to consider the propositions of the Synod of Fife which are written before condescended upon the answers following 1. The Nationall Asse should be appointed and keept according to the Act of Parliament July 2. year 1592. the words are inserted even as they be here above P. 489. 2. If his Majesty shall proceed against Ministers according to his own declaration made and enacted in the assembly at Dundy in the year 1597. the desire of the second article is satisfied and no other thing is meant 3. The Act concerning application in Exercise should not be extended to forbid the application of Gods word unto the generall ends thereof which is lawfull in this manner This point of doctrin serves for refutation of such an error for the rebuik of such a vice for consorting men in such a case as for personall application it is to be advised whether it should be or not and how far And thinks good that it be argued in the Presbyteries which shall send with their Commissioners unto
figure of a coal in the Tongs of the two Testaments which being lifted from the Altar did purge the lips of the Prophet Esay who by the only union of the flesh was free and lived mixt with the dead and He the Lord by inspiration of the Holy Ghost causeth that all souls who like dead coals having their understanding darkned with ungodliness were not kindled but now are inflamed with vicinity thereof now that they are kindled with the flame of the love of their Spouse it is the proper gift of the grace of God's Word Lib. 3. Christ is made the meat and drink of his Church by the Sacrament of his body and blood Lib. 6. Whatsoever a Teacher or Pastour of souls teacheth unless he shew it proceedeth from the Almighty God in the Old and New-Testament he is a murtherer of souls And again The words and examples of them from whom the milk of doctrine is poured into the hearts of the hearers should alwaies feed on the flowers not of the lower writings of worldly men but of the higher Apostolical Mountains Ib. lib. 1. Because the power of our will is not able to climb so high as we must ascend running after God therefore the Church crieth Draw me after thee Lib. 4. Whosoever would escape from the enemy whose power is in the air let him keep the right faith and enter into the holes of the Rock which bleâ—sed Paul demonstrateth 8. About the year 780. the old controversies concerning God's Predestination The Pelagian controversies are renewed in Spain and confuted by Pope Adrian and man's free-will were renewed in Spain Some saying that Predestination unto life or death is in the power of God and not in man's power Others asking Why should we indeavour to live holily if it be in the power of God And others asking Why should we pray unto God that we be not overcome in tentation if it be in our power or liberty of will At that time Pope Adrian did write unto the Spanish Bishops and propounded unto their consideration what upon the like occasion Fulgentius Epist Ruspen about the year 455. had written unto Eugyppius against a Sermon of a Pelagian The words of the Pelagian were They who affirm that some are destinated unto life and others unto death do trample grace in themselves damnably while they admit it for them reprehensively only Behold with what knots of impiety they do tie themselves If I be predestinated unto good it is needless that I resist evil but if I be born unto evil it availeth me not to do good And so on both sides the desire of praise and godliness being stopped one becometh secure and another desperate and thereby all exercise of righteousness is made void prayer ceaseth and working fainteth But it is not so and therefore let us pray uncessantly because the Lord saith Pray without intermission lest ye enter into tentation And let us strive against all sin not only by prayer but with diligence also because the Lord witnesseth that each one shall receive according to their own work The answer of Fulgentius which Pope Adrian did approve and send was thus God hath prepared his works of mercy and righteousness in his unchangeable eternity and as he was never ignorant of his future works so he was never improvident in the preparation of those works therefore he hath prepared good works for them who were to be justified and to the same who were to be glorified he hath prepared rewards but unto the wicked he hath not prepared evil wills or evil works but he hath prepared for them just and everlasting punishments This is the eternal predestination of the future works of God which as we know to be continually insinuated unto us by the doctrine of the Apostles so we preach confidently for blessed Paul both evidently and often teacheth us the predestination of them whom God saveth freely for he saith of God whom he foreknew them he predestinated and whom he predestinated them also he calleth Cerrtainly not others but whom he hath predestinated them doth he call and justifie nothing in the works is uncertain because nothing in his predestination faileth therefore God beginneth the works of his predestination by vocation and consummates them by glorification And yet not in them all whom he calleth but unto them who love God all things work together for good unto them who are called according to his purpose Therefore let all believers keep the truth of predestination because whosoever believeth not the counsel of God in this predestination shall not attain unto the glorious effect of the same predestination but whosoever is not predestinated unto glory is without doubt found to be appointed unto punishment which is known to be predestinated in God's preparation that thereby infidelity and impiety may be punished Wherefore the blessed Apostle Jude saith Certain men are crept in unawares who of old were fore-ordained to this judgement of our God but the Doctrine of the Holy Ghost saith warily that the wicked were ordained not unto sin but unto judgement that is not unto impiety but unto punishment for they were not predestinate unto this wicked impiety which they commit but unto the punishment which they receive in Divine equity Wherefore whereas thâ— Authour of that sermon saith Let us pray uncessantly because the Lord saith Pray without ceasing and then Let us wrestle against all sin not only by prayer but with diligence let us humbly seek Grace from God that we may have it continually working with us by which God would both keep us in diligence and when the work is done bring us unto the reward c. This Epistle of Pope Adrian is amongst the Epistles of the Popes which Charls the Great did cause to be collected into one volumn An. 791. 9. At that time was great contention for receiving the Mass of Pope Gregory Gregory's Mass was exalted and opposed into the Churches first by authority of Pope Adrian and then of King Charls some Churches had one Directory and some another who would not change When the Pope saw so great opposition and it may be understood that it was not small when the Pope was put to such a shift he said he would refer it unto the Will of God whether he would by any visible sign approve the Mass of Gregory or of Ambrose so these two books were layed together upon the Altar in Saint Peter's Church and he called upon God to shew which of the two he approved The dores were shut all night and the next morning when they returned into the Church the book of Ambrose was found lying as it was laid down and the other was all torn and dispersed thorow the Church The Pope maketh the Comment if we will believe Iacob de Voragine in vita Gregor that the Mass of Ambrose should lie untouched and the Mass of Gregory should be used thorow the World and so he did authorize and command that it
Order in Scintilla Divi. amor cap. 5. writeth of him thus Our holy Father Dominicus did every day lash his own body most sharply once for dantoning the flesh next for satisfying for the souls in Purgatory and the third time for living sinners But Antonius Arch-Bishop of Florence about the year 1420. goeth further comparing Dominicus with Christ in number and greatness of miracles in name in life death and after death and in all these almost preferring Dominicus O blasphemy saying Christ raised three dead bodies Dominicus raised three dead bodies at Rome what shall I say of four hundred which were drowned at Tolouse and at the prayer of Dominicus were brought forth safe after they had been a long space under the water Christ being immortal came twice unto his disciples when the the doors were shut but Dominicus being as yet mortal came into the Church in the night when the doors were shut lest he did awake his disciples Christ after his death said unto his disciples All power is given unto me in heaven and earth but this power was given unto Dominicus in heaven on earth and in hell for he had Angels to serve him and the Divels trembled at his nod nor were they able to disobey him The prayer of Christ was heard so oft as he would for when he prayed in the garden Let this cup depart from me albeit he was not heard in so far as he prayed in sensuality yet according to his minde or reason he wished not to be heard but Dominicus shewed unto one of his companions Iacob de Vorag in Legend Aurea calleth him Prior Monasterii Cassamariae in a familiar conference that he never did seek any thing from God which he did not obtain to his hearts desire to wit because he was more perfect then Christ and never did pray by appetite of senses These and many other blasphemies were paralelled by that Bishop and canonized Saint of the Roman Church Anton. par 3. tit 23. cap. 1. § 2 38. The next was Francis of Assisio an Italian the Father of the Franciscans were the the Minorites or Franciscans he also is exalted above the Prophets Apostles yea and above Christ In Francis say they the passion of Christ is renewed of him David saith Thou hast crowned him with glory and honor and thou hast set him above the works of thy hands He is given as a light to the Nations It is most certain for one Mass of St. Francis God hath been appeased with all the world They are all saved who die in that Order and under the rule of St. Francis He hath obtained from God that none can die evilly in his habit Christus oravit Franciscus exoravit P. Morn in Myster iniq ex libro Conformitat Vitae B. Francis ad vit Christi The Author of that book was Barth de Pisis An. 1389. it was approved by the Roman censurers and printed at Bononia An. 1510. with this inscription Liber aureus These two Dominicus and Francis were canonized and their Orders confirmed And by the Bull of Pope Gregory the IX it was commanded that all should believe the holiness and power of these men or shall be punished as Hereticks That Legenda sheweth the cause of their honor Pope Innocentius did refuse two as the Iesuits now are the onely pillars of the Roman Church to confirm their Order until he dreamed as Mantuanus also hath expressed it in Fastor lib. 8. Viderat in somnis Laterani ungentia Templi Tecta ruinosum caput inclinare vtrumque Supposuisse humeris sustinuissi ruinam Taliter admonitus pastor succurrere fessis Posse hominem rebus fidei regnoque labenti Annuit c. This dream is in Legenda Aurea and in Fascic temp After that dream Innocentius craved that Dominicus would draw up the rules of his Order but before the rules were digested Innocentius died and then Pope Honorius received and confirmed them Legen Aurea Bonaventura in vita Francis saith that dream was meant of his Father Francis How was the Lateran Church then like to fall The Emperor for a long time was striving against the Popes and the Waldenses were preaching against the heresies of Rome and calling the Pope the Antichrist therefore power and authority was given to Dominicus and Francis with their disciples to allure with their pale faces to sting with fained words and to preach that all men should send money for maintaining the holy wars against the holy wars against the Emperor and that none should believe the new doctrine of the Waldenses This was the scope of their preachings at first and so did they uphold the Lateran Church And because the Bishops were not diligent enough to resist the Waldenses the Pope commiteth unto Dominicus the office of Inquisition and he took with him others which either with sword or by tongue would oppugn all the adversaries of the Roman Church Afterwards these Friers became Bishops Cardinals and Legati à latere and what were they not to gather collections of money and to incite Kings and Nations against the Infidel Emperor as they spake and Princes and against them whom they called Hereticks For their diligence in this Commission Dominicus and Francis were called the two Olives and the two Candlesticks standing before the Lord Revel 11. and the two Cherubins full of wisdom Exod. 37. Antonin loc cit Their Institution Their institution was to have a white coat and a black one above it to live by the works of their hands or by alms but to have no proper goods and lest their piety turn to idleness they should go abroad and preach every where as Christ did Pope Innocentius the III. commended this Institution and after him Honorius confirmed it Pol. Virg. de inven rer lib. 7. cap. 4. From their preaching they were called Praedicatores Francis had been an Augustinian but he would being a more strict life all Monks had possessions in common though nothing in propriety but he would have nothing in common nor in propriety nor two coats but one coat of the natural colour girded with a girdle of leather This he commended as the very life of a Christian and commanded and practised by Christ and to the end that these of his Order should beware of pride which often followeth sanctity saith Pol. Virg. loc cit he would have them called Minorites He vowed obedience unto Pope Honorius the IV. and his Successors and his Brethren must vow obedience unto him and his Successors When they were advising in the Colledge at Rome upon the confirmation of this Order some Cardinals said It was a new thing and more then man is able to perform John Bishop of Sabinien said It is blasphemy against Christ and his Gospel to say that it containeth any thing new and impossible So it was confirmed at that time And afterwards by Pope Gregory the IX in these words We say that neither in common no◠in special should they
have any propriety but they may have the use of utensils of books and other moveables that they shall get lawfully and the Friers may use such things as their General or Provincials shall think good reserving the dominion of the houses and places unto such as is known it belongeth unto neither may they sell their moveables or give them away from their Order unless a Cardinal of the Roman Church who shall be Governor of the Order shall give power and consent unto their General or Provincials Innocentius the IV. declared that the propriety of the Minorites goods belongeth unto the Apostolical See and he gave them power to appoint Procurators who might sell or any way change their goods for their use and to change the Procurators as they thought good And so though they had vowed simple poverty yet they devised ways of possession yea they sought the possessions of other Monks and as Matth. Paris saith ad An. 1235. it was told them It is a shame unto them and scandal unto others to change their rule and profession so soon Their way of purchasing was thus They had liberty to hear confessions as the Dominicans had to preach and they did ask persons of whatsoever quality Hast thou made thy confession If it were answered Yea they said To whom if it were answered To our Priest the Frier said What an idiot is that he never learned Divinity nor hath he read the Decrees nor hath he learned to solve a question those Priests are blinde guides of the blinde come unto us we can distinguish between leprosie and leprosie unto us are the mysteries and secrets of God revealed confess unto us to whom so great priviledges are granted by the Apostolical See Therefore many Nobles and others left their Bishops and Priests and made their confessions unto the Friers and gave them their tithes and offerings as is manifest by the querulous Letters that were collected by Petrus de Vineis Epist lib. 1. And then the Friers began to rear up georgeous buildings for themselves and the Priests were for the most part but contemned and poor Some Popes made Decree in favor of the Friers for the benefit of the Church and some made contrary Decrees for them Honorius the IV. Gregory the IX Alexander the IV. Clemens the IV. and V. against them and for the Curates was especially John the XXII who made himself Pope and others after him In his time some that were called pauperes de paupere vita and Beguini separated themselves from their Order and returned to their Institution Pope John condemned them and their constitution but these were zealous of their first rule even so zealous that at Massiles four of them were condemned by their own Order the Inquisitors and were burnt because they would not consent unto the dispensation that was granted unto them Others in many places of France called these four Martyrs and said If the Pope hath consented unto their death he is an Heretick Such doings and speeches provoked Pope John the XXII first to suspend and then to condemn the Decrees of his Predecessors that had confirmed the Institution of that Order as commanded and practised by Christ Geo. Calixtus in his book De nova arte hath those things at more length ex Nic. Eimer the Author of Directori Inquisitor and Alvar. Pelagius de Planctu Eccles After Pope John were many Bulls both for and against the Friers Then starteth up a new controversie between the Friers and the Priests The Priests said Of Tithes The Tithes being the proper patrimony of the Church should be paid unto them who serve in the Church and not unto idle bellies who have not charge in the Church The Friers move other two questions 1. By what Law should Tithes be paid 2. Unto whom they should be paid For the first they say It was the uniform consent of the Church that God commandeth the payment of Tithes under the Gospel as under the Law So Origen on Numer cap. 18. August de temp Ser. 219 48. and such was the practise in many ages saith Concil Matiscon 2. cap. 5. But at that time the Friers held It was a judicial Law binding the Jews only yet so as it may be continued by Princes and the Church hath enjoyned the payment of the tenth part of the increase neither may any refuse to pay the Tithe and more also if the Church shall enjoyn more as she hath power indeed Tho. Aquin. in Sum. 2. 2. qu. 87. The other question was before without scruple that Tithes should be paid unto Church-men and a division should be of them as of all other Church-goods one unto the Bishop another for the Curate and a third for the fabrick of the Church and the fourth for the poor and strangers But the Friers made a new distinction saying In Tithes two things are to be considered to wit the power of receiving them and the Tithes themselve the power is spiritual and belongeth unto them that serve at the altar for their service but the things called Tithes are corporal and therefore may be given unto Laicks Tho. Aquin. ib. By this distinction the Priests were cheated and afterwards the Tithes were given to Abbeys and Monasteries By the way note that the Frier Thomas calleth the Friers Laicks as they were never reckoned among the Clergy unless they were promoted and received Orders And we may Their subdivisions see how the Franciscans were subdivided as also other Orders into Sects some kept the first Institution and go coursely apparelled living onely by begging and others want not their ease nor abundance they say They have nothing and yet enjoy plenty and they excuse their practise which is contrary unto their profession with a distinction They have riches in common but nothing in propriety This cause why Friers are so many ways subdivided is marked by Bellarmin de Monach. l. 2. c. 2. Every Sect saith he is hot at the beginning and then they become colder then ariseth some one or other who reduceth the Sect to the first Institution with some particular Rite in remembrance of himself and this is called a new Religion Until this day these two Orders kept the Office of Inquisition wheresoever the Pope commandeth Their office saith Francis Pegna in Directo Inquisitor but principally the Fransciscans exercise it How they discharge this Office Agrippa de vanitat scien cap. 96. sheweth saying Whereas their jurisdiction should be grounded upon Theological traditions and holy Scriptures they exercise it according to the Canon-Law and Papal Decrees as if it were impossible the Pope can err and they throw away the holy Scriptures as a dead letter or but a shadow of truth yea and they say as a buckler and fortress of Hereticks neither admit they the ancient traditions of Fathers and Doctors saying Those might be deceived and deceive but the holy Church of Rome cannot err nor the Pope the head thereof and they set before
respect of the vast charges of the Papal Chamber upon the Legats the poor Italian Bishops and other extraordinaries it were expedient to calculat the time of beginning and proceeding and that no hour be spentidly As also it is necessary that before hand his Ma. were assured of the Germans both Catholiks and Protestants and bind themselves unto the Decrees especially what things are already established should not be called into question As he had condescended to further the affairs of his Ma. by holding the Synod in that place so he craves that his sincerity be not abused unto a burdening of himself and hopeth if any shall attempt against him by caviliations or calumnies his Ma. will not marvel if he use the remedies that shall occur for defense of the authority which he hath received immediatly from God The Emperour returns answer extolling his wisdom both in remitting the Synod and in his considerations As for himself and Germany in a Decree at Ausburgh a yeare ago they all even Protestants had submitted themselves as the Copy which he sent shewes but of the particulars that are determined it will be expedient to speak of them when parties are brought together And he promiseth to be a Protector of his Holiness and of his life if occasion require About that time the Emperour propounded in another Diet at Ausburgh that now the Synod was to be opened at Trent It pleased the Popish but the Reformed submitted themselves conditionally 1. that the Pope should not preside but himself be subiect unto the Synod 2. the things that were acted against them should be rëexamined 3. The Divines of the Augustan Confession should have decisive voices Now the Emperour gives unto the Pope account of the absolute submission of the one party and of the conditions required by the other and he demandeth a copy of the Bull of convocation before it be published to the end he may make a Decree concerning it in the Diet and cause it be received by them all Those things did not please the Court of Rome and a Bull was sent conform to the late one for the Pope said If the Germans will refuse he is delivered from his fears of the Synod as also from the scandal for the want of it or if they accept it they shall not be able to practize any thing against him All both Papists and Protestants spoke against the Pop's pride appearing in that Bull but the Emperour calmed their animosities by fair promises He sent unto the Pope for more smooth words in the Bull but all in vain The opening of the Synod was appointed to be May. 1. An. 1551. In the beginning of the year the Pope consulteth how to have trusty Presidents and to save great charges many Legats must have much moneys and he dareth not trust one alone wherefore he sent Marcellus Crescentius Car. de S. Marcello Legat and two Nuntij Sebastianus Pighinus arch Bishop of Siponto and Aloiâ—us Lipomanus Bishop of Verona all of equal authority and as large as the Letters of his predecessor did bear he commanded them to open the Synod at the day appointed even though there were no other Prelats present VIII Very few Prelats came nevertheles a Session was held and a The Councel is opened Decree was published to wit The Synod is open and the next Session shall be September 1. At that day another Decree was made The third Session shall be October 2. In this second Session Letters were presented from Henry King of France the Inscription was offensive because he called A protestation of France against it them not a Synod but a Convent they refuse to open the Letter as not directed unto them Then said the Bishop of Mentz If yee will not receive Letters from the King of France calling you a holy Convent how will yee he arken unto the Protestants calling you a malignant Convent Then the Legate said The word may be taken in good part and otherwise wee protest that it shall not be prejudiciall The Contens of the Letter was to shew the equity on his part of the present warrs against the Emperour and Pope in protecting Octavius Farnes Duke of Parma he was devote unto the Apostolical See albeit he be compelled to take Arms agaigst Pope Julius he had sent unto Rome and there had protested that if the Pope do judge the protection of Parma which he had so lawfully undertaken even by the Pop's permission to be a just cause of stirring up all Europ into warr he was sory but it can not be imputed unto him who is most willing to accept the Decrees if due order be observed in making them If the Pope will continue in warring he can not send his Prelats unto Trent where they have not secure access nor can France be tied unto their Decrees but he will use the remedies of his Ancestors by National Councels When the Letters were read the Orator makes protestation to the same purpose The Speaker of the Synod after some private conference with the Legate said The Kings modesty is acceptable but they can not accept the person of the French Abbot who had made the protestation and according to Law they summon him apud acta to be present October 2 to receive answer and they forbid to make any note of these actions There was variety of opinions concerning this protestation The Imperialists said It is null because an Act of the greater part of any Vniversality is esteemed lawfull when the lesser being called will not be present and the French Bishops might have come without passing thorow any of the Pop's territories Others said To cal in word and exclude indeed is not to envite and albeit one may come from France to Trent not passing thorow the Pop's territoâ—ies yet he must come through the Emperours Laâ—â—s which is all one in respect of the time The Major part hath full authority when the lesser part can not or will not appear and is silent because silence presupposeth consent but when it protests it hath it's place especially if the hinderance be from him who calleth The French Orator said This can not be a lawfull Synod because the Presidents confer privatly with the Emperours Embassador nor communicat with any other and yet the Speaker saith The holy Synod receives the Letters and when the Letters were read the answer of the Presidents only was given in name of the Synod They can not say these are matters of smal importance seing it is a matter of dividing the Church But truly those and other delaying answers were devised untill they were informed from Rome In the mean while the French King was the more bitter against the Reformed lest he be suspected of Lutheranism The Prelats at trent held congregations now and treated of the Eâ—charist but after another manner A new methode of debating than they had done before because the Prelats understood not the subtilities of the Divines the Presidents gave
articles collected as they said out of the books of Zuinglius and Luther and they commanded the Divines to confirm their opinions by holy Scripture by Apostolicall traditions and approved Councels by authorities of the holy Fathers to use brevity and avoid superfluous questions they who were sent by the Pope should speak first then they who were sent by the Emperour and in the third place the Secular Divines after the order of their promotion and lastly the Regulars after the precedence of their Orders This method pleased not the Italian Divines and they said It is a novelty condemning all School-Divinity which in all difficuities vseth reasouning in the first place as Thomas and others have done and the collecting of Sentences out of the Fathers and Scriptures is a faculty of the memory and full of toil in writting it was used in old times but it is known to be insufficient and unprofitable as appeares by those Doctors who in these 350. years have defended the Church yea it is to grant the victory unto the Lutherans who do alwayes overcom by those weapons for they know many tongues and read many Authors But those reasons had no place IX In sundry congregations they censured ten articles of the Eâ—charist little is noted worthy of memory untill they came to the framing of the Decrees Some would had anathematisms only condemning the contrary doctrine as they had done in the other sacraments Others said The first order was better decerning the positiues with the anathematisms as was done in Justification The Italians cherished this opinion because they thought it to be some mean of regaining their former reputation The Cownt of Montfort Ambassade of the Emperour and the Orator of King Ferdinand dissuade to make any Decree concerning the communion with both kindes because it would offend the Protestants who certainly shall not be brought unto the Synod if that be put in Decree and so both the Emperour and Councel have laboured in vain These shew also that the Of a Safe-conduct Emperour had given a safe-conduct unto the Protestants and they are not content with it alledging that it was decreed in the Councel at Constance and also executed that a Councel is not tied to the Safe-conduct of any man and therefore they demand a Safe-conduct from the Synod and the Emperour hath promised it unto them as also he hath commanded them to crave and purchase it The Presidents referred the answer unto the next Session or rather unto the Pope and the Ambassade said It is not fit that the points of the Eucharist be debated before their coming especially seing they want not matter of reformation where is no controversy The Legate answered This method is already decerned An account of all those is sent to Rome where the Safe-conduct found variety of opinions Some said It should not be granted because the like was never done but at Basile and that should not be followed because it is a prejudice unto the Synod to tie themselves unto rebels especially when there is no hope to gain them Others said Not for hope to gain them but to take from them all excuse it were not amiss to give them all probable satisfaction seing the Emperour is so earnest for it As for prejudices it may be so framed that it shall tie little or nothing for if it be conceived generally of Ecclesiastical and Secular persons in the German Nation and of every condition it may be said afterward that the Protestants are not comprehended or that it is meaned only of the Catholiks and a special mention is necessary for the Protestants Or the Synod may give a Safe-conduct and the Pop's authority shall be safe According to this opinion a form of a Safe-conduct was sent to Trent and a direction to omit the question of the cup and to expect the Protestants but not beyond three months neither to be idle in the mean while but hold a Session within 40. dayes and treat of pennance While this consulation was a Rome they were proceeding at Trent as is before but when they came to declare the manner how Christ is in the sacrament and of transsubstantiation a contention arose between the Dominicans and Franciscans The Dominicans said All the Contention for transsubstanâ—â—ation substance of the bread is turned into Christs body and the body is in the place where the bread was and because the whole bread is turned that is the matter of the bread is turned into the matter of his body and the form of the bread into the form of his body therefore it is called transsubstantiation and so there be two sorts of Christ's existence both real and substantial the one natural as he conversed on earth or is now in heaven and the other as he is in the sacrament which is a proper manner of his existence and can not be called natural nor sacramental as if yee would say He is not there really but as in a signe seing a sacrament is but a signe Vnless by sacramental yee understand a real existence proper unto this sacrament The Franciscans would have it said One body by Gods omnipotency may be truly and substantially in many places at once and when it comes into a new place it is in it because it goeth thether not by a successive mutation aâ—leaving the first place but in an instant it getreth the second without losing the first and God hath so ordained that where the body of Christ is no other substance â—hall abide there but by annihilation because the body of Christ succeeds in steed of it so it is truly called transsubstantiation not because the one substance is made of the other but because the one succeeds unto the other The manner of Christs being in heaven and iâ— the sacrament differ not in substance but in quantity only because in heaven the magnitude of the body possesseth a place proportionable unto it and it is substantially in the sacrament not possessing a place therefore both sorts are substantial and natural in regard of the substance but in respect of the quantity the existence in heaven is natural and in the sacrament is miraculous differing only in that in heaven the quantity is truly a quantity and in the sacrament it hath the condition of substance Much dispute was for hearing and understanding this matter but none could give satisfaction namely unto the Nuntio de Verona who for the time had the place of moderating October 11. was the Session the decrees of faith with the anathematisms and of reformation were read with express reserving some points of faith untill the coming of the Protestants and the Safe-conduct was framed according to the direction from Rome yet so that the Presidents caused all the same things be first concluded in the congregations The French Orators appeared not to receive answer to their protestation for they had received order not to contest nevertheless the Councel framed an answer denying that they were
from above from the Father of lights 15. The priest distributing the Sacrament of the Supper speaketh unto every one of the communicants in these words Receive thou grace from the Lord and mercy from God our Saviour 16. Unto these words he who receives the mysteries of the holy Supper answereth Son of God make me partaker to day of thy mystical Supper I shall never deny thee I shall not kiss thee as Judas did but as the thief I will confess thee remember mee Lord in thy Kingdom 17. They sing not in time of communicating but al the spectators do meditate on these holy mysteries with singular devotion 18. When the communion is finished is a thanksgiving and a prayer then the priest turning toward the people blesseth them in this manner The blessing of the Lord be upon you And all the people say Amen Demetrius told mee those things concerning the Masse which is celebrated four times a year as I have said But in their dayly meetings the same Demetrius told mee the Christians have this custom 1. The priest beginneth with a blessing as in the Masse 2. Publick prayers are made a lesson is rehearsed out of the holy Scriptures and there is a short Sermon 3. When the prayer is finished bread is distributed without wine they call not this bread the body of the Lord but it is given in token of mutuall brotherly-love that their mindes being admonished by this sign may be united who eat of the same bread 4. When they have eaten that bread they are dismissed with this blessing The blessing of the Lord be upon you So Heming XIV It may be required here why is not mention made of the tares which the ill man did sowe among the wheat in this Century I intended indeed to have marked those heresies but partly because these are collected already and partly that this Compend hath swelled bigger then I intended I leave them and only will writ a little of a late kind of Monks in the Roman Church these are the Jesuits They had their first hatching Of the Iesuites from Johannes Petrus Carafa a Venetian who became Pope Paul IIII. But because he brought not that Order to an establishment his name is forgot in their genealogy and Ignatius Loyola is called their first father This was a Spanjard and a Captain When the Frenches beseeged Pompejopolis his one leg was broken and the other was wounded with a bâ—llet when his wounds were cured so as might be he saw that he could not follow the warrs as he intended thereupon he took himself unto a reteered life and reades the Legend's of Saints as they are called and went to Jerusalem for devotion after his returning he began to studie in Compluto Salamantica and then at Paris where he became Master of Arts An. 1536. Then he intends to begin a new order and hearing what Carapha had intended he will prosecute that project for upon occasion he lived at Venice He takes with him ten fellowes of his minde and go togeher for confirmation of their Order The Cardinals opposed him because the world was complaining of the multitude of Orders and Monks and indeed there was more need to restrain the number then add new But Loyola said The Franciscans and Dominicans who were wont to be stout Champions for the Apostolical See had failed of their duty but if his Order were confirmed he and all his fellowes will oblige themseves to do what they can for confirming the Papal power Upon this motive Pope Paul III. confirms the Order with this limitation that their number should not exceed sixty but in the year 1543. the Pope understanding of their diligence takes off that restraint of the number What sort of men those are may be wel known by two litle books one under the name Aphorismi Doctrinae Jesuitarum printed An. 1608. another called Anatomia Societatis Jesu printed An. 1643. The first saith They maintain all thearticles determined by the councel at Trent and namely these 1. The Pope hath spiritual and temporal power to command forbid to excommunicat and escheat to set up and cast down Emperours Kings and Princes and who believe not this is an heretick 2. All clergy-men Monks and Nonns and all their priviledges are al together free from obedience censures and taxations of Magistrats all Princes should commit their chief castls and fortresses unto church-men rather then to laicks 3. Unto the pleasure of the Pope belongeth the authority of the Scripture the interpretation and power of changing it and the Pop's Decrees are absolutly necessary unto salvation and they are firm and obligatory 4. Albeit the Pope be a man yet seing he is the Vicar of God on earth and therefore Divin honor should be given unto him he cannot err in matter of faith albeit all other men yea and councels may erre and for this cause appeals may be from Councels unto the Pope but not contra 5. All capitulations constitutions leagues fraternities priviledges of Emperours Kings Princes and States whereby any other religion is permitted excep the Romish religion are of no validity although they had been ratified by solem oaths 6. All Papists every where should endeavour to oppress by fire sword poison powder warre and whatsoever engines all hereticks especially Lutherans and their abbetors even these Politick Catholicks who would rather observe peace then contribute to oppress hereticks 7. But if Papists do fear that enterprices shall be in vain and dammage may befall the Romish religion in this case may be a toleration and they may wait for better occasion 8. When Popish subiects have in an assembly judged an Emperour King or Prince to bea tyrant then they may cast him off and deliver themselfs from all obligation but if they can not assemble then any subject taking the advice of a Jesuit or any such Divine may yea he doth meritoriously to kill that King or Prince 9. If subjects have a Lutheran or Calvinian Prince who would compell them into heresy those subjects are free from all homage and fealty and they may expell or kill him 10. Yea Emperours Kings and Princes may be killed if Jesuites or other grave Divines judge them tyrants 11. The Pope may give unto Catholiks the Kingdoms dominions and territories of all hereticks and infidels and such donations are validâ— 12. Jesuites and other Catholick priests when examined by heretical Magistrats may use equivocations fained names and cloaths and they may deny the truth for insinuating themselves abroad or for bringing their designements to pass 13. Jesuites and other Papists may use equivocations when he who is demanded thinks that that Judge hath not lawfull power to question him or his adversary hath not just cause to plead 14. Neither is every catholick tied to answer according to his mind unto privat catholicks but he may equivocat and deceive his demanders 15. This equivocation is a profitable Art and a new prudence These Aphorisms are proved particularly by
their books and practises The other book is written by one of that Society bewailing the corruptions thereof as appeares by his epistle unto the Reader and in Pag. 37. he hath the words of Claud. Aquaviva their General complaining thus Secularity and Aulicism insinuating into the familiarity and favor of strangers is a disease of our Society dangerous both within and without unto them that are infected and Us the Superiors who almost know nothing of it Under a fair shew indeed of gaining Princes Prelats and potent Men of concilâ—ating such persons unto the Society for divine obedience of helping others but in truth wee seek ourselves and by degrees we decline into secular affaires And in Pag. 43. are these words of Joh. Mariana a Jesuit in his book De Morbis Societatis Cap. 19. Our rules have been oftymes changed the body of the Society is altogether contrary unto that which our Fundator Ignatius conceived and framed men are scandalized grumble and hate us for no other cause but that they see us so singular and interessed or seeking our own gain ..... None can deny that our society hath departed from right reason And in Pag. 49. he shewes that by the first foundation and also by later constitutions under Aquaviva they should follow the doctrin of S. Thomas Aquinas but because many questions are started up that were not known by him they follow no precedent He speaks of their prudence Pag. 12. as of men desirous to serve God and Mammon who because they have gone unto the world and hate God as Christ teaches Matt. 6. all good men should hate them and follow David who said Do I not hate them who hate thee o Lord Their last aim or end which they profess and fain is the glory of God and salvation of their own soul The middle and remoter end is the spiritual salvation of their nighbours and the nearest is the honor of the Apostolical See But really the end aimed-at and the rule of all things done by the Society according to the mind of their Superiors is the last the proper good of each one gain pleasure and glory And the middle remoter is the glory and vast dominion of their Generall And the nearest is the Monopoly of things that are of greatest necessity and worth as 1. of grace with God that none should be in favour with God nor obtain remission or absolution of sins but by Jesuites and that none should attain to honor Offices and wealth from Princes but by Jesuites 2. Of faith that none should be turned from paganism to Christianity nor from heresy to the catholick faith but by means of Jesuites 3. Of perfection that none should be held perfect or a Saint but by Jesuites that is unless he be of the Iesuites 4. Of learning that now none may learn Divin or humane Letters but under a Jesuite 5. Of vertue or good manners that none should be instructed but by the admonitions and example of Jesuits 6. Of fame or good name that none should be thought good or learned but by the suffrage of the Jesuites at least these not resisting In Pag. 28. he speakes of the fruits of this depraved Society and distinguishes them into inward and outward The inward are special or general The special are 1. in Superiors the ambition of the general affecting a Monarchy and vast Empire Courtliness secularity and Polypragmosyne or medling with many affaires and tyrannicall manner of domineering that is deceitfulness and violence 2. in the subjects effeminate and dainty breeding of Novices a great number and great licence of laiks Mangonia or a divelish way of alluring men into their society an unwillingness of mind or a desire to forsake the Society aloss of goods brought into the Society and beggery a hunting of inheritances flattering of Superiors and potent strangers quadruplies or delaying of pleas from time to time envy against the learned and famous without their Society contumacy against Superiors courtliness and secularity The general fruits are the multiplication of Colledges contrary unto the ordinances multitude of but half-learned Masters a sophistical way of teaching not for advancing of learning but serving unto the ambition of the General who would have many colledges and many Masters to be planted in new Schools paucity of men eminent in learning ........ hypocrisy doubleness simulation and dissimulation as of men living sparingly and disclosing themselves simply unto none a shameless denying of the things that are done by catholicks especially by the clergy though these things are known certainly a contumelious way of contending and disputing with the heterodoxe and stirring up of Princes into violence against them The external fruits are privat or publick the private are many children and young men do unwarily by impulsion of Jesuitesâ—ty themselves with the vow of chastity that they must be Jesuites many hate learning and forsake it being terrified by the multitude of Grammare rules many are craftily cheated of their patrimony many indigent are deprived of godly mens alms many are through envy so diffamed that they can do no good in publick especially if the Pharisees conspire with the Herodians ..... The publick fruits are the first or secondary the first are ecclesiastical or Politicall The ecclesiastical are 1. rarity of Councels for they persuade men that Councels are not necessary seeing they can perform all thing concerning the preservation of faith and discipline 2. the unfitness of Bishops seeing by the teaching and example of their Masters the Jesuits they know not a contemplative life nor Apostolical patience ... Epicurism of the Sadducees or clerks who live so as if they believed neither resurrection nor that there is a soul and spirit .... the infamy of the antient sort of Monks as if they had been the broachers of all heresies some scandalous wicked and heretical opinions which they have hid for a long time and now having power dar vent them as may be seen in Apologia Perfectionis Mic. Ã Jesus Maria printed twice at Rome and again at Ravensburg c. The Political fruits are in respect of Princes or subjects through the flattering and indulgence of Confessary Iesuits is the tyranny of some Princes who account their will a law and their proper interest to be the end of their power seeing the Superiors of the Society commanding the same way and not only absolve Princes their imitators but also pronounce them blest c. In subjects the corruption of faith and manners ignorance imprudence for Jesuits partly by their traditions and partly by exemple persuad the people that God and Mammon may be both served and he may enter into the Kingdom of heaven who puts his hand to the plough and looks back again ..... as may be seen more fully in that Apologia The secundary fruits are the offense of God by profaning ecclesiastical goods ... civil wars arising from that warre that sinners have against God and from the bloody doctrin of Jesuites