of Christ until we all come in the Vnity of the Faith and the knowledge of the Son of God unto a perfect man unto the measure of the full stature of Christ that we be no more children tossed to and fro and carried about with every wind of Doctrine by the slight of men c. but carrying it sincerely in charity may grow up into him which is the head even Christ From whom the whole body fitly joyned together and compact by all the joynts contributing from the inward working-power according to the measure of every part obtaineth encrease suitable to the body unto the building up of its self in love Eph. 4.3 c. 8. Whereof seeing we are in expectation from Divine goodness why should we not be rationally enquiring out the way of that Union and Order on which there is laid so great adress for the salvation of the Church and mutually afford one another participation and improvement both of Light and Order It is pious and praise-worthy not to be found slack in this matter 9. As for me into whose haâ—d is now come an opportunity of bringing forth to light in a new edition the Order of the Church of the Brethren of Bohemia I apprehend it much to the business to set before your eyes in the example of this very Church by what steps God is wont to lead on and perfect his people which whosoever of the godly readeth will easily finde occasion seriously to consider the admirable method of Divine Providence about himself as well as about the Church 10. God hath done all things well and made every thing beautiful in its season saith Solomon Eccles 3.11 implying that the works of God do always proceed in a certain order and step by step from less to more even the work of Creation the work of Redemption the work of Sanctification and the whole course of Divine Providence about all things teach us this very thing and especially the wonderful wisdom hereof in enlarging the Tents of his Church which we have now in particular taken under consideration evermore either unto greater bulk or beauty 11. The Son of God could indeed being come into the world in Humane flesh have made his Gospel known by himself to the whole world in the full and compleat mysterie of Redemption but he was not pleased to do so but ordained some certain men Apostles which going through the world did publish among the Nations those Treasures of Divine Grace and they committed the same Office to others to succeed them and they again to others and so to the end of the world Mat. 28.20 2 Tim. 2.7 Tit. 1.1 12. For howbeit the light of the Gospel was even then by the very Apostles sprinkled throughout the world even to the ends of the earth as Scripture and Histories report yet that light in some of those first ages may seem to have been rather as sparks catching upon some persons and families here and there then the full enlightning of the Nations In the fourth Age indeed in Constantine the Greats time whole Nations began to Convert and renouncing Paganism openly to profess the Christian Religion and then afterward the Faith having been first received in the Empire of Rome and other places went on constantly for twelve Generations one Nation after another giving up their names to Christ in Baptism throughout Europe Asia Africa and America 13. The succesful work of Divine Providence was very evident and remarkable in founding the Churches of the Slavonick Counties scituate all along on the Eastern parts of Europe Among whom the plantation of the Gospel being planted in the Apostles times proved a fair crop in the fourth Century by degrees extended it self in those parts making the Churches there sometimes bigger sometimes better it faring also with them now and then as with the Moon still to have their light impaired by wainings spots and misty overcastings Let me briefly summe up the whole evidence hereof as may serve to quicken us even at this time to go forward from good to better till we take up at length with some attainment worth the acquiescing in 14. That the Gospel was planted in those Countreys in the Apostles times we have the Apostle of the Gentiles for a witness who writes thus to the Romans c. 15. v. 19. I have filled all places with the Gospel even from Jerusalem to Illyricum round about And he tells Timothy 2 Tim. 4.10 that Crescens went into Galatia Titus into Dalmatia Now both Illyricum and Dalmatia are parts of the Slavonick Countrey to this day and that that Plantation did not come to nothing it is evident in that Jerome being born at Strido a City in Illyricum to advance the success of the faith received in his own Countrey translated the Books of the Divine Scriptures into their Mother tongue by means whereof the Slavonians were the first of all the parts of Europe that were intrusted with the Oracles of God in their Mother Tongue At this very day do these Countreys glory in that Translation and will use no other although the language of that people be so much altered that the common sort of them in many things do not understand that ancient form of speech Therefore their Priests the Ruttenians and the Moscians are fain to study that ancient Language as we do the Latine 15. That the Churches in these Countreys did very much encrease we may easily gather from the sixth Synod of Constantinople held in the year of Christ 680. making very remarkable mention of the Slavonians in these words This Council being at the best but low and obscure expected the help of all neither ought that which one part doth be hid from the other especially for that it is well known that in the heart of the Countreys we have very many Fellow-servants both Longobards and Slavonians which are still busily scrupulous and inquisitive about this matter c. Whence it is plain the Slavonians were at this time Christians and also such as abhorred Image-worship in as much as they durst not joyn with that Synod which stickled for Images 16. Moreover in the Age next following God opened the Door of the Gospel to whole Countreys of the Slavonians and the occasion was this The Bulgarians a Countrey of Slavonia infested the neighbouring Empire of Constantinople with continual wars till Michael the third being Emperour made a peace with them in the year 845. restoring to the King of the Bulgarians his Sister which the Gâ—ecians had taken in battel Now this Lady being in her Captivity seasoned with the Christian Religion prevailed with her Brother to renounce Heathenism and turn Christian Hereupon his subjects following his example embraced the same faith By this means the Bulgarians became the first fruits of the Slavonian Nations unto Christ Other people in those Coasts or Regions about Danubium Greece and Italy of the same Language presently treading in their steps viz. the Moesians Rascians Servians
relate how the Hussian Churches in Bohemia and Moravia being by degrees turned to Lutheranism as they call it retained indeed the Doctrine of the Gospel but reformed indeed nothing as to the endeavour of a Christian Conversation That this redounded much to the prejudice of our Churches so well approved of by Luther and his Colleagues for the care of Discipline Whilest the Libertines boasting that without the yoke of Discipline they could bring it so to pass to enjoy the Gospel pure in any other place so that there are none that any more joyn themselves to us yea and some depart from us They therefore demand Whether so great an abuse of the Gospel may be suffered Luther replied in the presence of all the whole Colledge of Divines That Popery could not be subdued but by rooting out all those usages which savour of the yoke of Humane Superstition and violation of the liberty of Conscience and that at this time especially when they take notice that all the world is making head against them it must needs be granted a matter of necessity for us to withstand them what we can and to repair Discipline That to this end he would seriously attend the business as soon as ever he could get any breathing time For the Pope was at this very time in confident expectation of a new Councils making disturbance in all places c. to the like purpose The Brethren then added that they could not expect their endeavours should come to any good effect as they had formerly said in their Letter to Luther Anno 1523. as long as they saw that in their Universities and â—chools so much care was taken of Science and so little regard had unto Conscience entreating them that whilest they set themselves to obviate impendent dangers they would seriously minde those more specially which as to the matter of Conscience warlikely break in upon the Church and overwhelm it c. After this when they had had about two weeks most familiar converse and mutual conference about their whole business with Luther and the rest of the Divines being now ready to return from Witteberg Luther entertaining them with a feast and in the presence of many of the Professors of that University taking his solemn and last farwel of them gave the whole Unity of the Brethren the right hand of holy Fellowship parting with these words Be you the Apostles of Bohemia and I with my Colleagues will be the Apostles of Germany Do you the work of Christ as opportunity shall be given you there and we will do it in like manner here as we may have opportunity 82. Some moneths after the same year Luther writing to the same Augusta inserts these words following Moreover I charge you in the Lord that you hold out with us to the last in the Communion of the Spirit and Doctrine wherein you have begun and strive with us by word and prayer against the Gates of Hell c. Commend me c. respectfully unto all the Brethren in the Lord at Strasberg the day after S. Francis Anno 1542. This great soul'd Luther notwithstanding all the importunities of the Brethren for the restoring of Discipline and the life of Christianity not at all displeased with them persisted in friendly correspondency with them to the end expressing a gracious dear affection towards them and toward the business Lasitius produceth notorious witnesses taking from the mouth of Luther these words following There hath not arose any people since the times of the Apostles whose Church hath come nearer to the Apostolical Doctrine and Orders then the Brethren of Bohemia and again Although these Brethren in purity of Doctrine excel not us all the Articles of Faith with us being sincerely and purely taken out of the Word of God yet in the ordinary Discipline of the Church which they use and whereby they happily govern the Churches they go far beyond us and in this respect are far more praise-worthy And we cannot but acknowledge and yield this to them for the glory of God and of his truth whereas our people of Germany cannot be perswaded to be willing to take the yoke of Discipline upon them 83. Absolutely without doubt this excellent man saw the mischief of the first Errour and was very desirous it should be amended but could not being constrained to divide his attendance between this and other conflicts with so many monstrous abominations sufficiently dispatch all things as true hearted men frequently apologize for him Yea and our Lasitius himself too as was said before Sect. 77. and for certain he commended to God and his Successors prayers and hopes of a further and more perfect degree of Reformation to be attained Howbeit the accomplishment of his Hope hitherto fell short of his prayers For wthin three years and four moneths after these Transactions with the Brethren he departed this life There followed upon his death saith Bucholcer the â—hronologer a double War of the Divines and also Civil wars of the Evangelici among themselves Alass that we rested in vindicating the Theory of the Doctrine of the Gospel without the practice of Discipline God bless us I could wish the Brethren of Bohemia had been proved false Prophets when at the very beginning of this Reformation in Germany in their first Letter to Luther dated 1523. and frequently afterward they foretold these sad events viz. upon this ground because it prevailed in their Schools and Churches contrary to that Apostolical Protestation 1 Cor. 1.1 2. to study knowledge rather then Charity and Edification So that notwithstanding all that Bucer Melancthon Hemingius Saubertus Arnd. J. Valent the Andreas's and many other faithful men acted by the Divine Spirit could do no remedy could take place to rectifie this distemper Not that nothing at all was effected by the endeavours of these holy men but that nothing they could do was sufficient to quench the general flame of malice and prophaneness God amend it even at least by this his smart and general overflowing Discipline of his scourge 84. To return to the Brethren I will briefly touch that Persecution whereby after the Scmalcaldick war was ended they also in Bohemia were oppressed When the Pope had reconciled the King of France to the King of Spain the same being now also Emperour Charls the fifth upon this Article or Condition amongst the reâ—â— that both parties should turn their Forces against the Lutherans it came to pass in France not long after that the Waldenses in the Province of Narbon were cut off and destroyed Caesar also prepared war against the Germans which beginning just â—fter the death of Luther ended the year following in the overthrow of the Protestants At which time Ferdinand dragged the Bohemians to execution for that they had refused to assist Caesar against the Prince Elector of Saxony punishing the chief of the Nobles with imprisonment banishment or confiscation of goods He raged most of all against the Brethren commanding their
enamoured me with the love 1. Of Unity especially that of the Church 2. Of Order especially in the Church 3. Of Settlement especially of the Church 4. Life and Vigour especially of the Church cannot but be in pursuit of those things with all my desires and having lost the less our Unity Order Bands Life I cannot but pray for the greater even the Unity Order Bands and Life of the whole people of Christendome in as much as Unity in the Community is far better then community in paucity I would some greater and more famous Church which is as a City set upon an hill Mat. 5.14 yea lifted up above the Hills Jos 2.2 would begin and set an example to the rest I mean of perfect co-implantation perfect Co-ordination perfect connexion and perfect reformation after the life of Christ as much as may be on this side heaven for in these doth the perfection beauty and salvation of the Church consist We ought to pray for the Unity of the Church because he which could not desire but that which was best even he who is our Saviour sanctifying himself to be a Sacrifice for us prayed for this and that with tears Father I sanctifie my self for these that they also may be sanctified in thy Truth Joh. 17.19 even all that shall believe in me 20. That they all may be One as thou Father art in me and I in thee and that they may be One in Vs 21. I have given them the glory which thou gavest to me that they may be One even as also We are One 22. I in them and thou in me that they may be made perfect in One and the world may know that thou hast sent me 23. Alas Christians be afraid having lost Unity we have lost that whereby the world should know that we are God's people and that Christ was sent of the Father to be the Saviour of the world had we kept this we might have gained a thousand worlds O then that yet yet we may return unto Unity that the world may know c. But what Unity do you desire Even that which the Apostles began by the Command and Example of Christ under whom the Church was one Heart and one Soul Acts 4.32 i. e. there was no study to make and maintain parties but the same sentiment and consent in all and the same designe of common edification as among the members of the same body O that God would please so to give to us one heart and one soul that all the Pastors with their several Flocks and all the Flocks with their several Pastors the whole Clergie among themselves and the people among themselves all the Rulers with their subjects and subjects with their Rulers and every Church with it self and all the Churches of the same Kingdom and Province within themselves may all be but one body and one soul Open but your eyes O Christians how without Unity there is in the very foundation of the whole Fabrick of the Church no strength at all but all to tumble and running to ruine In all things Natural Artificial and Moral the only Base of Peace and Prosperity is Unity unto which all things first and last above and below on the right and left hand must be so reduced that if one goes all go In such a frame hath God made the world and all and every thing in the world to wit the body of every living creature yea and every Plant too hanging together still with certain ligaments in every part To the like form of necessity must all humane Society and the Church also be reduced because where ever multitude is there is confusion unless that multitude by vertue of Order be brought to an Unity break but Unity it 's unpossible but that the multitude should fall in pieces and so to ruine For it cannot be otherwise but that plurality not united together with the band of Union must come to division and from division to contention and from contention to confusion 2. But Unity is not enough for the full safety of the Church and therefore Order must be added because the Church is not a Body made up of Similar parts all of like nature and name with themselves and the whole as an heap of Sand or a stack of Wood or a flock of Sheep or the body of a Snail where 't is not enough that the parts are together but such as consists of divers members of distinct places scituations forms and offices as we see in a House City Army and the Humane body where every thing the top and the bottome the end and the end the middle and the middle according to their degree contains it self in its own place and acts what it hath in special charge in its own sphere and it must be thus or else all is in a despairing case But what Order do we wish in the Churches Such again as Christ hath instituted and the Apostles observed viz. That there should be some to govern and go before and some to follow and obey in a legitimate subordination of the lowest to the highest and especially that every one abide in the Calling wherewith he is called not forsaking his station nor intrenching upon anothers 1 Cor. 7 17. Christ hath set us an example herein who executing the Office of a Prophet in his life of a Priest in his death and of a King in heaven whilst he was yet in the exercise of his Prophetical Office and they would make him a King he declined it John 6.15 they would have him take upon him to distribute outward possessions he refused it Luke 12.14 and he commanded the like to his Apostles not to intermeddle with secular affairs Luke 22.26 It is then confusion in the Church when persons called to Ecclesiastical Offices shall entangle themselves in Civil Ministrations Possessions Dominions Judgments Wars or contrariwise hereto Of the former way of confusion all see a plain instance in the Papacy where Church-men having gotten into their hands the power of both swords exercise Spiritual and Secular Government Of the latter they which are any thing well-sighted may see it true in part of the Reformed Churches where those of the Civil Power have forced away the power of the Spiritual Sword out of the hands of the Pastors of the Church and do not indulge them the exercise hereof To this purpose Olevian that godly Divine hath an observation which gives me occasion to give a seasonable and useful warning to the Church of God and indeed such is the abominableness and mischief of the danger I would give warning of that a kinde of necessity is laid upon me so that I must speak Thus Olevian as before Hist Ps 53. § 115. When I behold the sad face of the Reformed Churches in Germany plainly I am all over set in a trembling I perceive Secular Powers have been the Accommodations of the Church but now in many places they are turned into Dominations and they Lord
this Bishop presents us with a refracted moderate godly Episcopacy wherein we have a Bishop 1. A degree for order not of order 2. For labour not secular Dignity Dominion Domination 3. Having no more power but what is freely delegated and devolved on him by the election and consent of the Ministers not some but all concerned 4. Performing Ordination ordinarily in a general Synod and Jurisdiction in an Ecclesiastical Senate to which he himself is subject 5. Not countenancing male-administration by admitting any unworthy person to Orders or the Lords Supper 6. Without the leaven of Arminianism page 52 7. Promoting the vigilancy of Pastors in the exercise of Discipline 8. Not imposing snares on the Conscience by the made-Religion of Romish Liturgie or Ceremonies made necessary Exhort page 28 29. 9. Not taking the wicked by the hand nor giving life to looseness to bandy against a real Reformation but of vehement goodwill and zeal for the power of godliness Would the Lord bless us with such a Bishop we would not contend whether Bishop or no Bishop whether by election only or by imposition of hands also whether the rite be essential and constitutive or consecutive and declarative only of Ordination whether the consignation should be by the hands of one in the name of the rest they being acknowledged to ordain Actu Potestate or by the hands of all the Session whether the prudentially invested Bishop be temporary or perpetual whether Ordination be an act of simple Office or of Jurisdiction it being acknowledged that ad ordinem non gradum spectat ordinare and who shall live when the Lord works this great work for us But Reader I will not wrong thee by withholding this Legacy much longer from thee onely give thee an account of my purpose in preparing this book for thee and I assure thee and all the world that my design of making this book speak English is not to carry on any design to smooth or please any party but to advance the common interest of Christians in promoting the union of the Churches all but one which this discourse shews how it may be rendred practicable if men would a little unhusk themselves of their own singularities divest themselves of those prejudices they have entertained and minde the things that tend to peace and edification The first motion to the said translation was from a Reverend Brother whose travels in the work of Pacification the following ages will more gratefully acknowledge then the present The Translator thinks himself sufficiently rewarded with thine and his own edification in the assured knowledge of some momentous matters which are herein contained and communicated which are as followeth 1. That there have been and are some in the world that do evince to all men that the Gospel is not a Fable but that the truths thereof do make real impressions and work strange changes upon the mindes and conversations of men and that the Discipline of the Lord Jesus where but so much of it is practiced as is owned by all Christians hath that majestie and power with it that it needs not the whole secular arm to uphold it nor fears the same power though it be against it for the Church had never better Pastors and Government then in Persecution nor ever thrives better then when its Pastors do wholly attend their flocks and retrench themselves from Secularities and Courtly concernments to minde the good of souls the rebuking and suppressing of wickedness Heresie Errors Schisms advancing Piety and Godliness in the strict observation of the Lords-Day expressing more zeal against the Prophaners of the Lords name and those that live so unlike Christians in the world I am but an obscure person in the world I dare presume to say that this way to prosperity and establishment will never fail but I do verily believe that there are not greater enemies in the world to Episcopacy then some Bishops and that the ready way to throw it down is to set themselves up with the premunire of their Jus Divinum and Secular Domination 2. That it is possible to maintain Order and Decency in the Church and disparity among Ministers without a rigorous imposing of Ceremonies and Forms or advancing Bishops into Superior Order above Presbyters Let but Ceremonies keep their proper place and station and be looked upon as things indifferent and the use of them left free to Christians we need have no more contest about them If it appear by experience in them that use them that they do really tend to Edification and Charity as they must or else they are nullities and mockeries the greatest part I believe of Ministers and Christians in England will take them up nor yet are we sure that even in Heaven we shall be all of one size or posture if there be such excellency significancy and teachableness in them and yet no Superstition Let them stand a while without the bolster of penal Statutes and let us see what ground they get For if this were done that Ministers might use them or not as they finde them most convenient in times and places possibly many if not all Ministers might sometime use them For suppose that a Minister were to preach at the Court some Cathedral or Oratory that were trained up to these things prudence would direct him upon such an occasion and for that instant to do many things which he doth not do in his own or in an ordinary Congregation as in Vniversity he would use an hood which it were ridiculous for him to do at home So if a Bishop were to preach in an ordinary particular Congregation or charge where the people were wholly strangers to the usages or forms of the Court Colledge or Cathedral if he came in the ordinary garb of the Minister of the place and preached in the ordinary mode of a countrey Minister I believe it would get him more reverence and esteem in the hearts of the people and tend more to unity and edification then if he should come in his Pontifical formal Procession with a pompous train of attendants For the Apostle became a Jew to them that were Jews that he might gain the Jews and a Gentile to them that were Gentiles c. that is in indifferent things for we abhor to think that he would transform himself into more Religions in any respect whatsoever To this purpose Augustine tells us That he knew no better course for a serious prudent Christian to take in matters of Ceremonies or Custom then to follow the example of the Church where he is for whatsoever is there observed neither against faith nor manners is a matter of it self indifferent and to be observed according to the custom of those with whom we live This was Ambroses counsel I think to Monica Augustines Mother When I am at Rome saith he I fast on the Sabbath day but at Millain I do not so do you likewise when you come to any Church observe its
but now within sight of the Haven of their Rest Greeting in the Lord. THe troubled state of Affairs which is every where to be seen at this day is in it self sad but yet to them which do but heedfully mark the way of Gâ—ds works all along of old it seemeth to speak the hope of some excellent change 2. To wit even as in the beginning of all things God brought light out of darkness a most beautiful order out of the confused Chaâ—s So in the course of his governing whatever he suffers to come to pass to the disturbance of the Sons of men all that he always turneth to good unto them if they be godly at least to exercise them if they be wicked also frequently to bring them out of the darkness of ignorance into the fellowship of the light So that the Church evermore even by her very ruines may grow either bigger or better 3. Even in the many vicissitudes of that one people of Israel if they be observed it is apparent that all their chastisements captivities removals here and there were always onely fresh occasions of declaring the works of God 4. Who is it which seeth not that even Abraham the Father of the Faithful with travels dangers and promises in appearance a long time but vain was therefore so tired out that his faith being thus trained up he might learn to bear up in hâ—pe against hope and that the Church might have a very glorious patern of that Heroick faith which utterly vanquisheth all the difficulties in the World 5. That therefore his seed was in such an horrible manner oppressed by the Egyptian bondage that in Pharaoh there might be taken an occasion to shew forth the power of God and thereby the name of God in all the Earth God himself is his own witness Exod. 9.16 6. What could be more sad to see then that the People of God being overcome by their Enemies the Philistines should lose even the symbol of the Presence of God and the hope of help from Heaven viz. the most sacred Ark of the Covenant that this very Ark being taken by the enemies carried by them in triumphs and brought into the Temple of Dagon should be made such a laughing stock before that Devillish Idol and Idolators and yet even this very terrible disaster and dispensation to what excellent purpose did it serve to set forth the glory of God and detect the vanity of Idols 7. 'T was sad that the people of Judah and in them the seed of David to which so great promises were made even to all generations and also many holy men were led into the Babylonish Captivity yet even there Ezekiel being raised up to be a Prophet with what notable Revelations did he illuminate the Church and Daniel by wonderful works and sufferings in the same place how great and many Kings and people did he bring to the knowledge of the true God as it is to be seen in his Book Chap. 2. ver 46 47. 4.1 2 3. 6.26 c. 8. The Plots of Haman against the dispersed people of God the Jews how far did they proceed they were doomed to perish all in one day and yet this very dismal exploit how great salvation joy honour did it bring to that people for a monument unto all Posterity of the Providence of God as always watchful for the good of his people as is plain in the book of Esther 9. How great was the rage of Antiochus against this people but did it not produce so many glorious Martyrs Maccabean men of valour with so many excellent cordials to the Church for the experience of Omnipotent Divine Providence directing all things according to its own pleasure 10. The dispersion of the Apostolical Church at Jerusalem was very sad and yet it was nothing but the dissemination of the Gospel amongst other Nations Acts 4.8 c. The banishment of John into the Isle of Patmos with how vast a treasure of Prophesie did it enrich the Church 11. Also how many soever any time afterwards either assaults or persecutions without or bickerings and contentions heresies or schisms within brakâ— forth in the Church so many occasions evermore were found either of setting out the most glorious Army of Martys or of compiling the most famous Writings and thereby confounding the wicked by the constancy of the Saints and the further irradiating the godly with the clearer light of the Truth 12. Finally touching the last times of the World which now are although the great Prophet our Lord hath foretold terrible things viz. That it shall come to pass that we shall hear of wars and rumours of wars Mat. 24.6 That Nation shall rise up against Nation and that there shall be Famine and Earthquakes ver 7. yet he hath added See that ye be not troubled for all these things must come to pass but the end is not yet ib. For the Gospel of the Kingdom shall be preached in all the world for a witness unto all Nations and then shall the end come ver 14. 13. Then let there be even now before our faces through the violence of second causes howbeit to the very great grief of the godly Nation dashing against Nation Kingdoms and Empires falling upon one another Let the earth tremble with horrour and let Cities Churches Schools yea and all places private and publique be piled up in their own ruines yet for all this that same God which formed the most beautiful Structure of the World out of the most rude Vast which also he powerfully preserveth and wisely governeth hitherto for the sake of his Church knowing how to produce even out of these concussions that which is better then we all can think to wit as he hath promised that the Gospel may at last pass away from sharply chastised Christendome to the other Nations of the World That so as it was long ago our stumbling may be the enriching of the World and our diminishing the riches of the Gentiles Rom. 11.12 14. The consideration of this so much to be admired Eternal Providence doth gently allay the grief which I have taken by reason of the ruine of the Church of my native Countrey of the Government of which so long as she kept heâ— station the laws are here described and set forth in view Even my self alas being the very last Supeâ—intendent of all am fain before your eyes O Chu ches to shut the dâ—or afteâ— me And that I may shut it faithâ—uâ—ly I determined by this shâ—â— meditation to justifie the Divine judicial proceedings against us as also to furnish my self together with them which are yet left of mine and whosoever will take heed of miscarrying by our example with some comfort and some advice 15. For the deluge of most raging Peâ—secutions for these forty years hath sâ— defaced us that in all Bohemia and Moravia we have not verily so much as one Church remaining onely some few reliques of the flock dispersed through
the neighbouring Kingdoms Moreover by reason of the continuance of our Banishment we are come to that pass that near all the Pastors of the Churches all indeed withâ—ut exception of the Presidents Bishops Superintendents Deacons and Archdeacons are perished from among the living Saving onely my self alone who for the hope of a Restauration being in the year 1632. chosen according to the will and votes of the Church assembled in a Synod by the Presidents then yet alive even now but one onely with a few Ministers my Brethren and one onely Colleague out of Polonia do survive alone during the good pleasure of the Author of life For howbeit upon our laâ—t dispersion in Polonia not full four years since I endeavoured by all means my utmost to prevent my being left alone the last of all yet it pleased not God to give success to the counsels hereunto given for since that time those of the chief which might have succeeded are perished from among the living 16. But yet I would not have these things to be so taken as if in my solitude and by my departure hence I feared or foretold the final end of the Church in my Countrey I know that the Church being founded upon the Rock of Eternity cannot fail viz. the Catholick And yet examples testifie that particular Churches are sometimes overthrown by the hand of an angry God that according to his good pleasure others may be planted or else the same otherwise Yea God himself attesteth The end is come upon my people Israel I will not again pass by or spare them any more Amos 8.2 and again when the destruction threatned was now come to Baruch Thou saidst wo is me now for the Lord hath added grief to my sorrow Thus saith the Lord that which I have built I will pull down and that which I have planted I will pluck up c. Jer. 45.3 4. Finally the Church her self being overthrown speaking concerning her self thus Our end draweth near our days are fulfilled our end is come Lam. 4.18 17. Nor yet is it to be thought that Elias offended when complaining that he was left alone he was afraid as concerning the Church for in this his solitude and carefulness he was raised up with Divine Consolation and also instructed with counsel for the appointing of his Successor 1 Kings 19.14 c. which I also with full trust expecting from the same everlasting goodness if notwithstanding God should call me to depart out of this life without present comfort yet will say with the last of those seven Maccabean Brethran Martyrs Let the anger of the Omnipotent which is come upon our generation for ouâ— sins rest upon me and my Brethren 2 Mac. 7.38 but if neither by this prayer I may obtain that the anger of God should conclude in me but at last our Mother must also dye as there ver 41. What shall I do 18. It is a cuâ—tom in use among the Heathen that they which dye without an Heir transfer their fortunes to strangers even whom they please insomuch as some of their Kings being the last of their line have made the people of Rome heir of their Kingdoms so Attalus King of Pergame Ptolomie of Cyrene Egypt and others Why may not I also so provide for the making good of my trust if it should be the will of God that I should be taken away without any one such as should succeed me a Successor 19. But then to whom shall I transfer our goods or what are those goods for all are lost Nay but by the Grace of God there is yet something left to be beâ—ueathed neither are they all wanting to whom it may be disposed both friends and foes Now then to foes we leave those things which are or else may yet be taken away viz. outward good things as Churches Lands Schools c. yea the lives also of thâ—se few of us which are yet escaped if it so please the World-disposing God even as he was pleased tâ— deal with Christ who being crucified had not onely his garments but his very life given to the Souldiers for a prey 20. But to you friends after the example of our eternal Master we commend better treasures even our well-belâ—ved Mother the Church take you now the care hereof in our rooms whatever it shall please God to do unto her whether to restâ—re her amongst us or when she is deceased at home to â—â—se her to life elsewhere You have just cause indeed to love heâ— even when dead who whileâ—t yet living went before you in her goâ—d examples of Faith and Patience even now unto the third Generation 21. But how shall I commend to you that which now is nâ—t to be found what charge can be given or taken of that which is not I answer it is no unusual thing to erect Grave-stones for deceased friends that their memory may not easily wear away Yea and if in their lives they shined in acts of vertue we pourtray the countenance of those very vertues for a mirrour to posterity Moreover also God himself when he took away and laid waste his peoples Land City Temple because of their unthankefulness for his blessings he would still have the Basis of the Altar to be left in its place upon which after ages when they should be returned to themselves and to God might build again Ezra 3. ver 3. If then by the grace of God there hath been found in us as wise men and godly have sometimes thought as will after in its proper place be made to appear any thing true any thing honourable any thing just any thing pure any thing to be loved and of good report and if any vertue and any praise care must be taken that it may not dye with us when we dye and at least that the very foundations be not buried in the rubbish of present ruines so that the generation to come should not be able to tell where to finde them and indeed this care is taken and provision is made on this behalf by this our trust entrusted in your hands 22. Indeed I reckoned this as already done having some while since presented you with the History of Johannes Lasitius a noble man of Polonia lately printed at Amsterdam containing as his words are memorable passages of the Ecclesiastical Discipline Customs Decrees of the Brethren of Bohemia Which present though they tâ— whom it was commended did testifie by their loving aspect and friendly speech that it was not unacceptable to them yet they did acquaint me that they in England judged it expedient that there should be another peice written about the same matters having a plainer title viz. The way of the Discipline and Ecclesiastical Order in the Accord of the Brethren of Bohemia I answered that that was published by our Fathers which use not to commend their own and that this would rather be performed more fully and exactly by some person of another Countrey who upon that account
might be an Admirer of our Order and which would give more ample satisfaction in these things But my friends were instant with me and unanimously urged the putting out of the formerly mentioned work so that I made them a promise I would satisfie their desire in this matter 23. I therefore save my credit and behold here I send that which I was requested with manifold Copies in the substance of the matter I have changed nothing it being not mine but the Churches publique piece Onely where it was judged pertinent and to good purpose to set down some things of special reference that the close bands of that Order might be the better perceived and the practice more easily observed I have there added some notes more fully explaining that which was briefly spoken 24. And because the Preface seemed something dry and insufficient for the information of Foreigners I have premised a short Historical Narration viz. How that the Churches of Slavonia being planted by the Apostles themselves propagated by Hierom Cyril Methudius took root especially in the Countrey of Bohemia and run up to a head and ripened in the Vnity of the Brethren of Bohemia So that this may be useful for the better understanding of the sequel 25. Farewel Holy Brethren and best w but the use of a double hour upon me while I acâ—uaint you with the conflicts and sorrows of my Church and especially the ways of our Ecclesiastical accord I commend you to the Spirit of Grace may he by that of the Apostle Let a l things be done decentâ—y and in oâ—der being written on your heart compose câ—ncorporate consolidate you all even the whole body with his most glorious Head and all the members of his Political and Mystical bâ—dy with one anâ—ther with the band of faith love and eternal concord even indissâ—luble that as Brittain hath been behold of late the sad tragical stage of Contentions so now it may be a lively pattern of Concord to the perfecting of the power and glory of Gâ—d and the happy treading down of the Enemies under your Great Constantine not called out of but recalled into â—ritain in sâ—ite of the Maxentians and Licinianus Finally to make your Châ—rch by the assistance of God after so many shakings fair as the Moon clear as the Sun and terrible as an Aâ—my in Battel-Array even the mirrour of all the Churches in the World Amen Jesus Christ Amen So prayeth from his whole heart The most vehement Sollicitor of the Peace Order and Salvation of the Church I. A. Comenius of Moravia A SHORT HISTORY OF THE Slavonian Church PLANTED By the Apostles themselves enlarged by Jerome Cyril Methodius taking root principally in the Countrey of Bohemia and running up to a head in the unity of the Brethren of Bohemia Pious Reader THose words of Christ the Everlasting Brideâ— groom touching his Bride the Church spoken as with admiration Cant. 6.9 are well worthy of our consideration WHO IS THIS WHICH COMETH FORTH AS THE MORNING FAIR AS THE MOON CLEAR AS THE USN TERRIBLE AS AN ARMY OF BATTLE IN GOOD ARRAY as which whether taken in a divided or a conjoyned sense afford us very excellent Lessons 2. If we take them in a divided sense of the Catholick Church divided into particular Churches it is plain that the Churches may and ought to be so distinguished and reckoned of as they are really and truly in the account of God That is to say as some Churches are novel coming up but of late the Light whereof is as the Morning so there be others of longer standing having the advantages of clearer light as the Moon Others also joying in the full day of Faith Love and Hope of Eternal mercy even as the Sun Others again over and above this glorious light within sparkling terror outwardly to thâ—m which are round about as an Army well marshalled â—â—riking horrour into the Enemies the very Battel being set and Colours flying 3. If we take the words in a conjoyned sense of the one onely entire Catholique Church of which Christ speaks in the former verse My Dove is but one entire without doubt we have insinuated the several ages and statures of it viz. that the light of the infant Church newly come forth in the Apostles times was verily the Morning the godly mostly glorying herein that the night was far spent the day was at hand and it was now time to awake from sleep Rom. 13.11 12. 2 Pet. 1.19 at which time the truth is Divine Knowledge was not improved as it was afterward Neither was there such a clear and distinct understanding of the mysteries of Faith as there was after that the dotages of the Hereticks had exercised the wisdom of the Church yet it sufficed them even now as to this effect viz. to cast off the works of darkness and put on the armour of light and to walk honestly as in the day Rom. 13.13 as their then zealous piety shining in their Martyrdomes plainly sheweth 4. After this came the time of priming and waining light as of the Moon in the days of the Hereticks with whom the Churches conflict was with various success one while the truth prevailing against errour another while errour against the truth until the time that it suffered an horrid eclipse under Antichrist 5. But there was by the Grace of God and the benefit of a Reformation a restoring of the light which was extinguished in the Church with a new addition and that was according to the promise made Isa 30.26 The light of the Moon shall be as the light of the Sun There being a more through search made after the truth even to the very lowest foundations then was ever known in former ages 6. Yet because the very Sun in our firmament though nothing is more bright may and sometimes doth fail Eccles 17.31 and by the permission of God even the Reformed Churches still again suffer the hour of darkness the goodness and wisdom of the everlasting Bridegroom gives us hope that it shall come to pass that the Church shall at last become terrible to her enemies and intimateth in what way this shall be effected to wit if through Gods blessing differences being ended the Church shall sometime at length so unite it self on every side within it self and knit together by the bands of Order as that after the manner of a well set Array of battel she shall be impenetrable by her enemies but run through rout and quash all contrary forces or powers whatsoever that rise up against her 7. And this is none other but that which the Apostle urgeth upon the Ephesians and requireth of the Church now grown up saying Endeavouring to preserve the Vnity of the Spirit in the band of peace c. then further Ascending up on high he gave gifts to men some Apostles some Prophets some Evangelists some Pastors and Teachers for the compacting of the Saints for the work of the Ministery for the edification of the body
Bosnians Croatians c. which contributed much assistance to Cyril and Methudius they being Grecian Bishops but ready and expert in the Slavonick Tongue These passing on and about the year 861 entring into Moravia then by the Germans called Marcomannia there also they converted unto Christ Suatoplucus their King and a little after that Borivoius a Duke of the Bohemians From thence the brightness of the Gospel darted into Polonia in the year of Christs 65. the 71 year after the conversion of the Bohemians of the Moravians the 104. of the Bulgarians the 120. Fifteen years after this in the year 980. the Russi and the Mosci and the Slavonian Counties turned wholly to the Christian Religion Anna Basil the Emperours sister being given in marriage to Wlodimire a Kyoviensian Duke 17. From hence it appears that all these Countreys converted by the means of the Eastern Church even the Bohemian too were Christianized with the Grecian Rites and Forms But the Pope of Rome which even at this time lay in wait to make a prey of all the Churches in the World let slip no opportunity whereby he might bring them under the yoke of his jurisdiction What opportunities were given I must in brief relate were it onely for the sake of Bohemia 18. Satan the Enemy of our Redemption raging at the beginnings of Salvation in Bohemia suborned secretly plied his Incendiaries by which that part those of the Nobility and Commons which stifly adhered to Gentilisms being incensed and hurried into a Dog-like madness presently banish Borivoius and then his Nephew Wenceslaus with his Grandmother Ludomilla being dispatched by Martyrdom substitutes Boleslaus a sworn Slave to Heathenish Superstitions By whom many of the Noblemen and even all their Sacerdotes or Ministers were either slain or taken captive and so imprisoned or banished and driven into the neighbouring Provinces of Germany until the year 940. when Otto the Emperour coming upon them with an Army cooled their courage restraining their fury making Boleslaus restore the Temples and call home the banished and take order that Children be initiated with Christian Rites i. e. baptized Thus the Bohemians were first brought again under the power of the Roman Emperour and then presently fell into the snares of the Roman Bishop upon the next occasion which was in this manner 19. Good Bolestaus son of the Tyrant of that name being desirous very much to propagate the Christian Religion founded a Bishoprick at Prague and endeavouring â—o procure a person of great experience for the Pastor of that late scattered Church there was one Ditmar a Saxon Canon of the Archbishops See of Magdeburgh lately founded commended and chosen At the inaugurating of this Saxon was present the Archbishop of Moguntia by the French called Mentz But he prescribed to the new Bishop of that new people such Laws enjoyning and giving him in charge by express command from the Pope the Roman Liturgy in the Latine Tongue as offended the Bohemians and they not enduring that Divine Service should be celebrated in an unknown Tongue were fain to seek at Rome by certain Agents Bolehest Mislebor c. the wonted use of their Mother Tongue in the holy things in the year 977. and they obtained it But that one generation passing Gregory the seventh called Hilderbrand took it away again by an inhibitory Edict sent to Wratislaus Duke of Bohemia in the year 1079. Which Edict in the very terms thereof is extant in the History of the Preservation of the Bohemian Church chap. 5. Since that time there hath always been a contest between the Bohemian and the Roman Church the one always putting on the other always shaking off the yoke of their Superstitions even to this unhappy age of ours wherein she is fain to couch under her burden which especially as to the chief passage hereof it will not be amiss briefly to relate 20. The next age Coelestinus the Pope going about to obtrude on the Bohemians the command concerning the single life of the Clergie his â—egate viz. Peter Cardinal of Lalavie very narrowly escaped stoning by the Ministers and Prelates of Prague an 1197. this is attested by Hagâ—eius a Pontificial Writer 21. After this that generation passing there began to be obâ—ruded on the Churches the opinion of Transubstantiation together with the Sacrilegious communion of the Eucharist in but one kinde But in Bohemia this was not imposed till the year 13â—1 when Charls the fourth King of Bohemia and Emperour of the Romans changing the Bishoprick into an Archbishoprick and founding an University at Prague sent over for Masters and Doctors out of Germany Fâ—ance and Italy So these being abroad trained up in the custom of Communicating in one kinde began vehemently to urge it here the Bohemians on the other side not enduring this innovation but stoutly setting themselves against it 22. Amongst and above all the rest of the zealots there was a certain person descended of a noble Family by name John Milicius Canon of Prague and Preacher in the Cathedral Church Which with his Collegue Conrad Stickna vehemently thundered against the encroaching abuses which were so apparently and notoriously contrary to the Word of God Notice of this being given to Pope Gregory the eleventh he dispatches a Bull whereby Milicius with his hearers were excommunicated he also being given over to the new Archbishop Ernest of Pardubitz to be corrected Who presently committed Milicius to Prison but because of the fear of the people he was set free again and then banished in the year 1366. 23. To be Successor to him there was appointed Matthias Janovius of Prague Confessor to Charls the fourth But he nothing daunted at the hard measure of his banished Predecessor perfiâ—s shotly to assert the Communion in both kindes Also he sollicited and perswaded Caesar to call a Council for the abolishing of the many growing abuses But then when Caesar began to negotiate this busineâ—s with the Pope the Pope was anygry and so instantly urged the compelling and suppressing of he busie Hereticks that Charls being infatuated by the Authority of the Pope banished his Confessor out of his Kingdom howbeit he had much place in his affection Afterward he returned indeed but passed the remainder of his life in private unto the year 1304. wherein he dyed It is testified that a little before he dyed he uttered these words to the comfort of his friends The fury of the Enemies of the Truth hath hitherto prevailed against us but it shall not always be so for there shall arise a mean people without sword or power which they shall not be able to deal withal 24. It is worth the noting that the Bohemians were not onely acted by the S. Spirit within but also put on with the concurrence of the godly every where observing and detesting the Abomination of Desolation viz. from the University of Paris and Oxford where they travelled for the advancement of Learning and came away enriched with the light of sounder
knowledge especially John Wickliff Whose letter to John Huss being then a young man written in the year 1387. being the year before he dyed I finde yet extant in some ancient Records and here insert as followeth Happiness and what ever can be thought of which is dear and desirable in the bowels of Iesus Christ MOst dear Brethren in the Lord whom I love in the Truth and not I â—nely but also all which have known the tâ—uth That truth I mean which by the grace of God is and abideth and shall be in you for ever I joyed very much in the Bâ—ethren which came from you and produced a testim ny of your fa thfulness and that y u walk in the Truth I hear Brethren how Antichrist dâ—th vex you brinâ—ing many and various Tribulations upon them which believe in â—hrist It is no strange thing it should be so with you in as much as the Word of Christ is oppressed by the adversaries in all the World and that great red and many headed Dragâ—n mentioned by John in his Revelation hath sent out of his mouth a great flood upon the Woman to overwhelm her But the faithful Lord will certainly deliver his one onely loyal Spouse Let us be stâ—engthened in the Lord our God and in his immense goodness firmly believing that he will not suffer his dear ones to fall away from their godly purpose onely let us love him as we ought with our whole hearts Afflictions should never prâ—ss us if iniquity prevail not Let no distress or pressure therefore for Christs sake cast us down seeing we know that the Lord chasteneth whomsoever he receiveth for his sons For the Father of mercies is pleased to exercise us with many troubles in this present life that he may spare us hereafter Thâ— Gold which this Supreme Artificer choâ—seth he will here have it purified by fire that hereafter he may lay it up amongst his most pure everlasting Treasures We see our time here is short and swiftly passing away but the life which we expect then is blessed and eternal Let us labour then while we have time that we may be counted worthy to enter into his rest What else I pray do we behâ—ld here but grief vexation weariness and which should affect the faithful most the contempt and treading under foot of the Divine Law Let us then strive to our utmost abridging our senses of those transitory fading vain things to attain those things which abide for ever Let us observe the conversation of our Fathers of old see the Saints in both the Testaments what stâ—rms and tempeâ—ts they endured in the Sea of this World what Prisons what bonds how they were stoned sawn asunder and slain with the edâ—e of the Sword how they went about in Sheep skins and Goats skins c. as the Epistle to the Hebrews records at large They all going the strait way in the steps of Christ who hath said Where I am there shall my servant be We theâ—efore having such a clâ—ud of witnesses of the Saints of all former ages to compass us about let us lay aâ—ide whatever weight there is in us and the sin which round besets us and run with patience the appointed race looking to Jesus the Author and Finisher of our faith who for the joy set before him endured the Cross and despised the shame Let us remember him which suffered such contradiction of sinners against himself that we faint not in our hearts and fall away but let us with our whole heart seek help of the Lord and fight manfully against Antichrist his Enemy Let us love his law in our hearts and not he unthankeful in his work But in all things carry our selves with assurance according to the measure of faith which the Lord giveth us and be strong in the cause of God and the hope of the Eternal Reward Therefore thou Huss my dear Brother in Christ unknown indeed unto me by face but not in faith and love for the uttermost ends of the earth cannot set them asunder which the love of Christ hath knit together be strong in the grace which is given to thee fight as a good Souldier of Jesus Christ both by word and work Doctrine and conversation and gain whom you can to return to the way of the truth Inasmuch as the truth of the Gospel ought not to be suppressed in silence for the erroneous lying decrees and defections of Antichrist do you therefore rather notwithstanding the designs of Satan comfort and establish the members of Christ for that Antichrist shall shortly by the will of God be finished I am very much rejoyced that in your Kingdom and other parts God hath so strengthened the hearts of some that they suffer Prisons Banishment yea death it self for the Word of God and that with joy too Dearly Beloved I have little else to write I must needs assure you That I would gladly do any thing to strengthen you and all the lovers of Christs Government In the love of the Law of God remember my most affectionate salutation to them from the bottom of my heart especially to your partner in the Gospel of Christ entreating your prayers for me and for the whole Church of Christ Now the God of Peace which brought up from the dead our Lord Jesus Christ the great Shepherd of the sheep by the blood of the eveâ—lasting Covenant make you ready to every good work that you may do his will working in you that which is pleasing in his sight through Jesus Christ to whom be glory for ever and ever Amen 25. Huss being as now Professor of the University and afterward Anno 1400. made Preacher of Bethlehem the University Church he took heart very daringly to inveigh against those now overflowing Abominations and weild openâ—y against them the Sword of the Divine Word with great applause among the people not onely at Prague but through the whole Kingdom It very much revived his spirit that the same year Jerome of Prague being returned out of England and bringing over Wickliffs books with him rooted up the present prevailing errors with the like boldness in the Schools as Huss did in the Church Against these pious designs to clear the Church of the infection of Superstition the Academicks which were Foreigners overnumbering yet and overvoting the rest opposed themselves all they could and passed a Censure upon Wickliffs Articles But the Bohemians debated the Prerogative of Elections with the Popes Abettors making it good that it did belong to themselves as Natives and not to them being strangers The debate being referred to King Wenceslaus son to Charls he gave sentence on the Bohemians side Hereupon the Germans being angry went away from Prague by Troops which occasioned the erecting of the Universities of Lipsia and Erfurd and the Bohemians chose and created Mr. Huss Head of the University in the year 1409. 26. The Monks being cast off by the King and the University stir up the Archbishop
Bohemians always getting the better 34. Besides at home also the affairs of the Bohemians were in great confusion For some abetted Caesar and the Pope others maintained the Sacrament cause of the Cup So that both were incensed unto onslaughts on each other with horrible outrage the Papist especially raging against the greatest Zealots against the Superstitious as it is recorded in the History of the Persecutions of the Bohemian Church Chap. 10. where many instances of Martyrdom are recited 35. So that the Bohemians falling into Schisms among themselves the greater part of them which was the worst helped on the Persecution of the true faithful Christians They had been indeed all zealous in opposing Antichrist after the example of Mr. Huss but now by reason of his death they being destitute of some eminent prudent valiant Person to bâ— their Captain which might keep the hurring rout in some good order they fell a pieces one against another and stirred up cruel dissention among themselves for the meaner sort both of the Laity and Clergy onely letting out their strength for the Cup-communion whence they were called Calixtini were securely negligent of the other points of Mr. Luther But the Taborites among whom Wencenslaus Coranda and Nicholaus Episcopius far excelled the rest with a few others attempted to keep up simplicity and purity in all the Articles and Ceremonies The one part cryed we must not separate from the Church in all Rites the other we will not endure any Superstitious Altars 36. Some persons also stept in under an hypocritical disguise which to promote the Kings and the Popes cause widened the breaches and traducing the Abettors of more pure Doctrine with the odious name of Piccardi stirred up the common peoples abhorrence of them Now the Waldenses were called Piccardi who in former time being banished out of France seated themselves in Austria and had been there branded with the name of the foulest Hereticks Nay some also there were that so powerfully wrought upon Zisca the Captain of the Taborites that he came over and adhered to the Calixtini and Persecuted the said Piccardi with fire and sword even as much as the very Pontificians did Thus tumultuously were all things in all places carried 27. So that truly it had been no wonder if the Pontifical Faction had utterly rooted out this people they being at such variance among themselves But wonderful was the goodness of God which so wisely over-ruled Humane folly that neither foes nor friends got any thing of which they could boast themselves For as often as the King came near the self-divided Bohemians with his Army so often did they renewing peace among themselves make good the common cause with common strength Zisca and Procopius both as one Captain of the Taborites having the chief conduct of affairs and God granting them wonderful successes and victories 38. Now therefore the King and Pope seeing they could make no work of it by force of Arms betook themselves to fraud and calling yet another Council to Basil in the year 1432. there very fairly cog the Bohemians into a friendly Treaty about these differences and for their publique security they would give them any satisfaction whatever they would desire The Legates then being sent to the Council among whom of Divines the chief were John Rokyzanus Bishop of Prague and Nicholaus Episcopius Bishop of the Taborites of the Statesmen Procopius Holy Duke of the Taborites Wilhelmus Kostka Baron of Postupira c. They were courteously entertained and their Questions or Positions being demanded they offered four Articles which they desired might be granted them or they were ready to make them good The Articles were thus formed 1. That the use of the Cup ought to be restored to the people and all the holy things to be celebrated in their Mother Tongue 2. That the Clergy must have no secular Government 3. That the Word of God must be freely taught 4. That publique offences must be publiquely reproved The Popes Legate demanding Whether they had any more for he was told that they held that the Orders of the Monks was from the Devil Procopius answered Why whence can it be which is instituted neither by Patriarchs nor Prophets nor by Christ nor his Apostles c. 39. Then appointed they some on both sides to hold the Disputation concerning the Questions given and the Dispute lasted full fifty days Now when they could not confute the Bohemians they came to a friendly Composition and all things were so carried Rokyzan being charmed and he inchanting others with the hope of an Archbishoprick that the said Articles were yielded to the Bohemians onely that they should promise to return to their obedience to the Roman See and to observe the Ceremonies thereof This Transaction they called Compactata i. e. Articles of Agreement or Covenants and so the Legates were dispatched from the Council and the King into Bohemia to acquaint them That the Bohemians were received into the bosom of the Church and esteemed as dear Sons thereof They call a Convention of Estates wherein Rokyzan sets before them in much state of words how that according to their own hearts desire they had now obtained those things for which they had so much wasted the Kingdoms treasure telling them that now they had better thoughts of the King and Pope then sometime afore when they called them the Apocalyptical Whore and Beast 40. It grieved most of them especially the Zelots of Tabor that they should thus swerve from Husses steps and return into the Tents of Antichrist again So that they opposed the agreement what they could and it came to blows again But herein the Taborites were worsted and fain to yield being so grosly beaten out that they could not rally to make any further head or attempt So that they had nothing left to defend themselves withal save onely the Sword of the Word and the Shield of Patience This was done in the year 1434. 41. In year 1435. Rokyzan was solemnly in the Convention of Estates chosen Archbishop but he taking it impatiently that his Consecration with the solemn Rites was put off by the King and he deluded began again together with his Faction to busle against the injustice of the King and State and domineering power of the Pope But fearing the King he withdrew himself from â—rague for three years For a little after this time Sigismund dyed and Albert his Successor also within two years space leaving behinde him his Son Ladislaus who had been brought up with Frederick the Emperour 42. Now here in the interregnum and much more when Ladislaus being deceased George Podebrand whom Rokyzan had fully at his lure succeeded began that prophecy very much to be fulfilled Manassâ—h shall devour Ephraim and Ephraim Manassâ—h and both shall be against Judah For the Pope with Interdicts Censures Execrations raved against George and the Calixtins they banding back again upon the Pope and the Monks even as good as they brought
but those which were truly faithful were oppressed between both till those which remained of the Taborites were quite down and under foot 43. For Rokyzan speaking them fair by himself and others making them believe that he was still ready to yield if they could make it appear that the truth was with greater purity on their part and that he would not have himself nor any of his own party Judge of his cause but that the Estates in their publique Convention should take cognizance thereof and give judgement thereupon The Taborites assented And being confident of the goodness of their cause appeared with them at the Convention where after many bickerings Umpires were chosen to give the ultimate verdict to be confirmed by the Authority of the Convention so that it might not be lawful for either part to make any more appeals but forthwith be bound to fall to one part They then coming to the issue for agreement it being so laid before gave it for Rokyzan The honest and simple Taborites at last perceived how they were abused by fraud yet not daring to do any thing against their Covenants They promised consent in the Rites and when they were returned home and were negligent to reform in the Church i. e. which is all one as to immerse it again in Superstition the Vice-Roy George coming upon them with an Army laid siege against the City and compelled the â—itizens to yield and resign up the Priests to their dispose He then committed them to perpetual imprisonment in the Castle of Podebrand and Litz Martin Lupacius with some others going over on Rokyzans side 44. But when as for some years space the Bohemians had in vain sollicited the Investiture of their Archbishop and the Pope still refused to hearken to them in this matter unless Rokyzan would part with the Cup yea moreover 1448. sending the Cardinal of St. Angelo to Prague under pretence of a Treaty gave order to surprize and force out of their custody the Compactata or the Covenant-Rolls wherewithal he was fled but being called back was compelled to restore them and let them go Rokyzan resuming his stomack against the Pope justified it that he was that great Antichrist spoken of in the Apocalyps and Daniel And we saith he unless we fall off from obedience to him are an undone and a damned people telling them that they must have for the way of Religion not the Compactata or the Scroul of Agreement but the Law of Christ that all things of the Popes way were to be laid aside as being impure and all things to be wholly reared up out of the foundations of the Apostles In a word he so payed Antichrist that most of them believed him to be a second Huss and were in expectation of no less then a full Reformation 45. But because he did not put his hand to the work all this while they of his Auditory which were more real of which the very chief was Gregory Rokyzans Nephew by his sister a man of a Noble extraction saying their heads together come to Rokyzan lay open their troubles of conscience and ask his advice He entreated them lovingly and commending their zeal produced them some Tractates to read concerning the Abomination which was crept into the Church and so kindled their zeal yet more but withal adv sed them to silence and patience When yet again the third time their number being now encreased they were instant with him that what he had declared for in words he would not delay in very deed to perform He answered it was a business of great concernment and difficulty wherein nothing could be done suddenly c. 46. In the mean time Rokyzan bestiâ—s himself all he could against the Pope endeavouring also the joynt consent of the Gre k Church For because the decree of the Florentine Synod by which the Bohemians were again as Hereticks cut off from the Church was come forth there was holden at Prague in the year 1450. a Convention of Estates and a Synod of Priests Now here it was that by Rokyzans advice and the common consent of the Estates and the Clergy an appeal was made to the Greek Church and Legates were dispatched away with Letters to Constantinople The Greeks when they had heard the Contents of the Doctrinâ— delivered by the Legates they joyed in the mutu l consent and returning Letters to the Bohemians confirmed them in the faith Adding also a promise to ordain them Ministers for their Church But these things lying yet in hope coming on slowly giving some ground of hope Rokyzan doth again animate his Clients and openly gives them to understand that it was hopeful that a Reformation would even now shortly appear For said he taxing the many abuses we do but touch some things which lie uppermost in the surface but they will appear shortly who will rip up the Foundations of Truth from the bottom 47. Thus when he had whiled of these godly souls unto the seventh year being again advised with he said He had now cast about all things in his minde and did not see what to resolve upon unless to make a separation wholly as well from the Calixtines as the Papists for now all was full of Abomination and the mischief was past cure To the like effect was also the advice of Lupacius They said then let us fall off we will own honour follow thee for our Leader Doctor and Father But he answered You lay upon me said he a hard task you are too bold the matter is full of danger and the like 48. Constantinople was now again in the year 1453. sacked and spoiled by the Turks at which time two of the dispersed Grecians escaping come to Prague and there were made welcome by Rokyzan he after much conference with them about Religion admitted them also to the Celebration of the Lords Supper At which when they saw that here even amongst these the simplicity of faith was so much defaced in Superstitions those good zealots were yet more troubled in their mindes seeing what to fly but not having what to follow 49. Therefore they come again to Rokâ—zan and beseech him for the sake of the glory of God that he would pity the souls of his beguiled people and not leave them in so great an apparent hazard of Salvation But he good man having not so much courage as to despise the hitherto plainly vain hope of Arch-episcopal glory and to chuse shame and the Cross with the people of God was now wrath and upbraided them with their importunity and bids them they should let the business fall and withdraw from him that he would beg for them of the King George Podebrand which to gain the Crown had sworn obedience to the Pope some place where they might live safely and serve God with a pure conscience 50. And he obtained the Principality of Litica in the mountanous places of the neighborhood of Silesia whether presently the Citizens of Prague both
Batchelors and Masters betake themselves others both Commons and Nobles learned and unlearned elsewhere thereabout in great numbers giving themselves diligently to the reading of the Scriptures prayer and works of piety Their Pastors were of the Calixtines which renounced the superstitions and addressed themselves after the form of the Apostolical simplicity among which Micael Bradacius Pastor of Zamberg a pious and devout old man was the chiefest These all called one another mutually by the common and to the godly dear name of Brethren and Sisters by which means it was that the title of the Brethren of Bohemia is given to them by way of eminency even to this day 51. They began indeed to call themselves The Brethren of the Law of Christ as well to distinguish themselves from the orders of the Papists as also from the Benedictines Franciscans c. as to insist upon the foundation of Mr. Huss viz. That the Law of Christ is sufficient for the Government of the Church Militant c. But afterward when they observed it was drawn into a calumny the adversaries crying that they founded a new Order of Monks they left it off saluting one another not amiss with the title of THE BROTHERLY VNITED CHVRCHES or the VNITY OF THE BRETHREN For as the Church is the company of them which are called out of the world to partake of salvation by Faith in Christ knit together by the Laws of mutual charity even so Vnity Ecclesiastical is with us the company of Churches knit together in the Laws of mutual love for the mutual edification of one another in the common salvation fully according to the mind of the holy Ghost Psal 133. and Ephes 4. and elsewhere set down in the Scriptures 52. But Satan was wroth with those beginnings of the Church undertaking a Reformation according to the Laws of the Gospel he therefore raised a new and horrible tempest to overwhelm it for the fame of this flying all abroad the Priests every where stirred up the people to hate them Choak they cried choak the spark least it grow into a flame Rokysan himself who one would think strange puts on the disposition of an enemy and accuses them of headstrong impiety for there was no want of such as would traduce them to the King and Consistory with variety of imputations 53. Hereupon it came to pass in the year 1461. that our Brother Gregory with some others visiting the Brethren at Prague they being assembled together in a certain house were betrayed and taken Where take notice of this remark of providence The Governor entring stayed at the door of the room where they were met and bespake them in these words of Scripture All you that will live godly in Christ Jesus shall suffer persecution You therefore that are here follow me to prison for he was a good man and meant well to the business of the Brethren but could not do otherwise because of the command of his betters 54. The King by reason of the complaints the wicked made of them to him was perswaded that the Brethren of the Taborites as they called them had some plot in hand therefore he commanded that that holy man Gregory should be put upon the rack but he falling into a deep Trance or extasie felt no pain and so they left him upon the rack by the tormentors for dead Rokyzan his Unkle coming in to him and finding him dead on the wrack lamented over him with many tears redoubling it I would I were in thy place O my Gregory but he afterward coming to himself related the vision which in this wheel he had seen That he was carried into a most pleasant meadow in the midst of which stood a tree loaden with fruit and many kinds of birds sitting on the leaves feeding on it there standing in the middle a youth governing the birds with a cane so that none of them durst get away out of order In which sight without doubt God intended to give the picture of that Church whereof he was as the Patriarch He saw also other three men keeping the same tree which six years after when they were in very deed chosen by vote to be the Superintendents he remembred and assured us that they were the very same by the very lineaments of their faces in that vision 55. So Gregory by the mediation of Rokyzan was dismissed but then Patents came forth by the Kings order inhibiting all the Pastors the ministration of the holy Ordinances without the ceremonies and threatning the punishment of death to any that should dare to adminster without the said ceremonâ—es to the Brethren known by the now odious name of Piccardi The Brethren therefore being reduced to great streights and as sheep bereaved of their shepherd run to Rokyzan beseeching him by the glory of God and his own salvation that he would not desert that cause which he knew to be Gods nor hinder the turning away of many from the way of error which they were earnestly providing for and that he would not by any means with-hold the known truth in unrighteousness That even the chief of all the Clergy in the Kingdom must give an account of all both things and persons wherewith they are intrusted and the like But when they saw he was hardned at length they took their leaves of him inserting these words in their last letter Rokyzan thou art of the world and wilt perish with the world 56. At which words being vexed he exasperated the King again against them and out comes new Patents in the name of thâ— King and Consistory That those execrable persons should not be tolerated in any place of Bohemia or Moravia But howbeit they were not wanting which would have them taken and put to death yet Jodocus Rosenbergius Bishop of Wâ—atislavia disswaded them from it giving this reason that Martyrdom was as half-raw-rosting which easily breeds worms meaning that the faithful multiplied by being diminished by martyrdoms and that they would be better reduced if they were banished in all parts For when they are come to that pass saith he that they know not which way to turn themselves they will return to their sound mind 57. Upon this a sore Inquisition was resolved and executed upon the Brethren and so hot it was that most of them especially the chief being dispersed into the Mountains and woods dwelt in caves or dens neither yet there being sufficiently safe therefore they dared not to make any fire for kitchin use save only in the night least the smoak going forth should betray them and then sitting about the fire in the sharp cold air they would spend their time in reading the Scriptures and holy conferences and as oft as they came forth in the deep snow to provide them necessaries least they should be traced they trod all in the same foot-prints the last man drawing after him a Turpentine bough to cover all that it might seem to be only the track of some Countryman
a matter of necessity that we must give you a meeting for we must absolutely obviate the various attempts of Satan which with all craftiness they make amongst us to disturb the Church and hinder the progress of the Gospel For there are that neither will in all Articles allow our universally received Doctrine nor willingly will submit to Ecclesiastical Discipline we must therefore have mutual consultation to know how to deal with men of this sort and the Lord give his blessing to us that our meeting may not be in vain c. Thus that excellent a Lasco hoped well but was frustrated for they came together to no purpose both this and some years after all the Antitrinitarian Turn-coats as yet hiding their poyson but always bending another way according to that of our Saviour He which doeth evil hateth the light 99. This good old man a Lasco being taken up into his heavenly Countrey another Synod was convened in the Town of Xians 1560. wherein the haters of Truth and Order being very daringly bold affirmed That the Senior or Superintendent was not to be chosen out of the Clergy but out of the Secular men perswading themselves they could more easily instill their poyson into them They pretended two Reasons 1 That the Pastors had enough to do every one with his flock 2. Lest any thing savouring of Popery be still left among them which were separated from the Papacy The Legates of our Churches which were there Laurentius and Rokita not yet founding the depth of Satan in this matter nevertheless being required their opinion said Our custom anciently carries it an other way affirming also that Order with the Authority of Scripture and Arguments To which the Pastors agreed the Nobles dissented and there was a great stir 100. At last the haters of Order broke out to that height to affirm That there was to be had a more perfect Scriptural 〈◊〉 fâ—â—mation of the Church then that of the Brethren of the Waldenses Arguments therefore were drawn up by our men that this very way of Reformation was such as was settled according to the pattern of the ancient Apostolical Church and that the most famous of the Evangelici did attest it to be such at this day nor was this out Reformation rashly made or by any one man but whatever the grave and serious Counsels of many could finde to be best whatever could be learned from experience what the temper of all times could afford or custom could confirm that onely was agreed upon to be admitted why then should we try new and uncertain experiments since that in our experience now for these forty years we have sufficiently been deluded with c. rather then seen by humble and obedient practice any fruit of the Gospel as if the Gospel lay onely in Temples and lips without reformation of life the onely suitable return for so great a light of Truth So true is the Testimony of Speratus Bishop of Pomefania of holy memory now six years agone deceased wherein he finding things then not much otherwise complains We preach saith he and do not our people hear and believe not Well unless the Evangelici of Polonia knit together on all hands in the bands of order nothing will be of any durable standing for Posterity now Order is that some govern and others obey for constant mutual Edification 101. But still they objected That the Brethren did not open their Churches nor had they any full Communion of Saints but administred the Sacrament to some onely which were of their own way at their Devotion To which answer was made Christ for bad to give holy things to them which are not holy and that Christianity must take its beginning at repentance not at receiving the Sacraments nor is it according to the Institution of Christ to pronounce Absolution save onely to them that repent and believe Both of which viz. Repentance and Faith that they be not superficial and counterfeit there must necessarily be a discovery made by examination had to that purpose in some appointed fit season And inasmuch as to attribute salvifical vertue to the naked Elements by reason of the work done is the Basis of all error in the Papacy that that errour cannot be corrected unless by a certain tryal that not huddled over till the secrets of hearts be disclosed and the newly converted be a long time carefully both informed and examined that Cyril well observed that Christ did not presently commit himself to them which made a profession of their faith in him and that Chrysostome called them abortive Christians that were admitted to the use of the Sacraments before they had been learned and taught to renounce all things forbidden in the Decalogue So that 't is the concern of a true Minister of Christ that he makes not abortive Christians to insist upon the fruits meet for repentance as requisite before admission to the Sacrament and that because there be three parts of the Ministery 1 Doctrine 2. Keys and 3. Sacraments The Sacraments may not be administred save onely to such as unfeignedly embrace sound Doctrine and subject their life and conversation to be tryed by the Laws of Discipline If any man refuse this how is he a part of the flock and before he be a member how can he be joyned or received as such are the Constitutions of Order to be disturbed in favour of such Libertines as exempt themselves from all Law of Order 102. The things at that time more largely discussed are well known yet it seems there was then no such force in them as to make the obstinate to yield Yea the conclusions of that Synod were so drawn up that it was plain to be seen that Politique and Carnal Prudence got the better of Divine and Spiritual wisdom For the body of the Church was not formed as the Apostle would have it Eph. 4.16 that by the inward working power it may encrease unto edification of it self in love But it was with them as the Apostle forewarned ver 14. men being unstable as children tossed and carried about with every wind of Doctrine through Satans long experienced craftiness artificially to deceive This I say was apparently the Frenzy-like Arrians spirit everyday more and more impotently putting forth it self and troubling the faith and tranquility of the Church So that at last the Orthodox were fain of necessity to be very watchful to rid themselves of those unquiet spirits to gather up into a more close body by the yet firmer bands of unity in the Spirit 103. For at length the many Counsels of pious and wise men took place so that the Churches of Polonia the less received th Order of the Brethren of Bohemia they constituting out of their number of their Pastors for their own Churches which were scattered all about the Provinces five Bishops or Presbyters of Cracovia of Sendomiria of Lublin of Russia of Belsa and so many Compresbyters with all the Solemn Rites used
Christendome and at last asking of Crato which of all those Sects he thought came nearest the Apostolical simplicity he answered I know not unless if that be not to be yielded to the Brethren which they call the Piccards Saith Caesar again Even I think so too Whereupon Crato was bold to perswade the Brethren to dedicate their new Edition of the German salter which he knew they were in haâ—d withal to Casar And so they did Anno 1566. whereas first they insert in the Dedicatory Epistle to him that there was life in that and all good men hoped that his August Majestie would promoâ—e the general Reformation of the Church and hereunto they quicken him by the example of David Jehosaphat Josiah Constantine Theodosius and so after that they doubted not for the furtherance of so publique a good work to present His Majestie this mite with all their whole talent according to that measure which God had been pleased to distribute any gift unto them as it plainly appears in the preface it self being still prefixed to all the those Books of Psalters printed ever since It is very likely this pious Prince wanted not a good will hereunto if by the leave of their arts that beleagure the Scepters of Kings and tie their hands he could have done any thing 109. In the third year indeed of his Reign 1565. the haters of the Truth work out a new Persecution against the Brethren abusing to that purpose the Authority of the Chancellour of Bohemia Lord Joachim of New-house who going to Vienna made means by various importunate sollicitations that Caesar should be constrained though it were much against his minde to agree to the putting in execution of the Wladislavian Edict against the Piccards with a new Mandat But the goodness of God watched on the behalf of his own and would not suffer this most excelâ—ent Prince either to be defiled with the blood of the innocent or to be sunk by the sighs of the oppressed For as the Chancellour returned back prepared or furnished with the Broad-Seal he was scarce yet out of the gates of Vienna but as he was going over the bridge of the River Danubium so it was that the pillars giving way the bridge fell asunder and delivered him to the waters to be ingulfed so that he and his Retinue was drowned six horsemen onely swiming out and a young man of the Nobility whom God preserved even to decrepit old age to be a lasting witness of this dreadful judgement who also professed the Religion of the Brethren for the Vindication of which he had found God by experience at that time so vigilant This man as he was swiming in the waters spying his Lord wrought up from the deep and scrabling in the waters ready to sink again got hold of his gold chain about his neck and held till the fishermen which he saw were coming that way in a boat came and helped him out So the Baron was gotten out howbeit dead but for the Cabinet or Trunk wherein the Inâ—truments of the bloody cruelty were laid up that was utterly lost in the waters so that never man saw it after neither durst any man ever attempt the like mischief again Thuanus also relates this story in his 36 Book and calculates this very case to be the fourth Id. of Decemb. 100. When the Copies of the Confession of the Brethren even of the last Edition at Tubinga were so dispersed that there were none to be had it was printed again at Witteberg 1573. better then the former Editions with the ancient Preface of Luther and the Epistle of Professors then yet living Wherein these words were inserted We commend you and your Churches for bearing so good a minde that after the example of your Fathers you place your care and diligence especially in this that you may make proficiency in the knowledge of Christ daily and faithfully transmitting the precious trust of the Word wherewith you are charged both to them that are about you and them that come after you We approve also well of your holding up the strictness of Church Disciplâ—ne which is after the example of the ancient Church without superstition or any snares imposed on the conscience c. Witteberg Feb. 8. 1573. 111. Mr. Zanchy now living at Heidelberg having this Confession sent him by Mr. Crato returned in answer these words Having heedfully and with great content of Spirit perused the Brethrens Confession that you sent me not onely I perceive that your whole Doctrine is agreeable to the holy Scriptures but methinks I apprehend in you that sincere and true Christian piety which is from the very heart inasmuch as you seem to make it your drift not as some utterly to subvert and root out without making any difference even to the very foundations whatever is found in the Church of Rome but to constitute Churches after the true Apostolical and by consequence Salvifical Square of Piety rejecting what is to be rejected correcting what is to be corrected and retaining what is to be retained which indeed is the true and legitimate way of Reforming Churches And I would all Churches in imitation of those our very good Brethren would diligently take the same course so without doubt there would be more Piety Peace Concord Charity whereby God is glorified and the Kingdom of Christ advanced felt in our selves and seen in others And to what end I pray is the whole holy Scripture the preaching of the Gospel the administration of the Sacraments the Institution of Discipline save onely that by these outward helps we being sustained held up assisted through the operation of the holy Spirit in us may profit more and more daily both in faith and charity in the endeavouring of good works and an holy life And as the Apostle saith That the man of God may be perfect being furnished unto every good work Therefore howbeit I grant you in part that which you write that in those there is more conscience then knowledge yet absolutely I do not for those Weaklings seem to me to be wiser in their ignorance then many wise men with their multiplied knowledge c. 112. Lasitius subjoyns as touching the same Confession of the Brethren the testimony of Stanislaus Sarnicius reckned by Starovolscius one of the Century of Polonian Writers but he was a Minister of the Word of God of the Helvetian Confession and afterwards the Superintendent of the Diocess of Cracovia which is after this manner If any man asks me what the Bohemian Confession differs from the Augustan and Helvetian I can make it out that all the Confessions of Germany and France do design this especially to refute and condemn the Popish abuses onely the Confession of the Successors of Huss the Martyr doth not onely pull down what is contrary to but also repairs and restores that building of the new man by Regeneration and of the Church well qualified 113. Not much unlike was the judgement of the Divines of
Heidelberg then piously solicitous about the erecting of Order in the Churches of the Palatinate under Pious Frederick as appears in their Embassy and Letters to the Brethren of Bohemia for Zech. Vrsin in his to Andreas Stephanus the Antistes of the Brethren writes thus We are fully certified by your Confession both of your consent with us in all the heads of Christian Doctrine and also of your care and diligence to keep up a conversation worthy of a Christian and indeed upon this account we must needs joy you with an happiness far beyond us And we entreat you to help us in your prayers to the Lord that we may obtain his grace for some further attainment of the beauty of Christian Order amongst us also and that we judging our selves may not be condemned of the Lord for notwithstanding our prayers and endeavours many a day have been reaching hereunto that something of better Order may at last be seen amongst us yet because the name of Church-Discipline some imprudently and importunately urging it others bitterly and altogether rejecting it is become so odious that a great part do not onely decline it but would have it demolished and we can scarce hitherto enjoy the name or the least slight shadow of Discipline Therefore with shame and grief we are sensible that you ascribe more to us in your opinion then is to be found amongst us yet this advantage we have by it that from hence we apprehend you ply us as with a spur to quicken us to endeavour to be more answerable the better to answer to that good opinion which you and the rest of the godly conceive of us c. Mart. 19. 1574. 114. Answer hereunto being received the Church of Heidelberg dispatch to the Brethren one Badius with Letters to the same Antistes written by Mr. Olevian to this effect Mr. Vrsin shewed me your Letters and them of Mr. Languet whereby I understand that you of a long time have vigorously laid at that design whereto also we aspire namely to place the beginning middle and end of Religion not in disputing but in doing i. e. in true conversion to God and solid faith in Christ Let me therefore beg of you not onely in mine but in the name of the Brethren which are here in the service of the Church that you would furnish this John Badius with understanding of the whole Oeconomy or Administration of your Church and make him welcome for he is a learned and very pious man Mr. Vrsin and all the Colleagues salute you At Heidelberg April 28. 1574. 115. Now what opinion the Divines of Heidelberg had of those things which Badius observed in the Churches of the Brethren is evident by Olevians Letters again to Stephen given Sept. 6. in these words It cannot be expressed what high thoughts I have of that work of the Lord which he hath not onely began but also carried on so many years in your Churches The extreme corruptions of this age makes me and my Coleagues not a â—ittle desirous to confer with you about the most excellent Government of the Church for we would so build that the building may stand firm for after ages but we see how great differences and what sudden changes there are in those Churches which are deprived of their Priviledge and wholly depend upon the Civil power unless we seasonably obviate these evils many of the godly will think at least in a great part that they have run in vain I mean as to the stability of the building and the preservation and propagation of the whole Oeconomy of the Kingdom of Christ Wherefore we thankfully own what the Lord hath given us and we desire to make more full acknowledgment thereof and beseech the Lord that he would supply us with sufficient means hereunto to that purpose Veriâ—y when I behold the sad face of the Reformed Churches in Germany I am utterly afraid I apprehend that secular powers have been heretofore the Churches entreatments but now in many places they are turned into a kind of Dominion to domineer at their pleasure over the Churches and the heavenly doctrine Of the causes hereof this seems not to be the least that many Churches have too much given up themselves to the Polities of the world as if they were an essential part of the Kingdom of Christ Therefore I cannot but extoll your way of edifying who would have your Churches so subjected to the Polities of this world yea and to all men for good as yet to part with nothing of that liberty which Christ hath purchased for them with his blood 116. Hubert Languet mentioned before was the Elector of Saxonies Legat in Cesars Court at Vienna a man of great authority I find some letters of his to Andreas Stephanus and in one of them these words The Pope fears nothing more then our consent and uniting together which is his sure destruction if it can be effected but we have some unsound Divines amongst us which reject all good counsels and therein do much advance the Popes interest I would have the Churches of Bohemia which you write desire the Augustan Confession first joyn themselves with your Churches But these things are belonging to the good pleasure of God onely unto whom we must earnestly pray that he would defend his Church against them which labour to dissolve it Of the Gentleman D. of Z. I think as you do he seems to me to be of that sort of men which prudently and simply judge of things as nothing at all byassed by their affections of which there are to be found but very few Tho most and those not otherwise wanting parts and ingenuity being so hurried away with their affections that they seem sometimes when they give their judgement to be destitute of common sence At Vienna 15. Feb. 1574. 117. There was come forth before this time an 1572. the famous four-languaged Bible of Benedict Arias Montanus printed at Antwerp and not much after that was the new Latin Translation of the Bible of Francis Junius and Imanuel Tremel printed at Heidelberg This put the Brethren upon preparing in like manner a new version of the Bible in their own language conformable to the Original for all that they had hitherto had was the Latin version they therefore set about this business and in pursuance hereof they send to the Universities of Wittenberg and Basil some Candidates in Divinity to give themselves diligently to the study and thorough-knowledge of the holy Tongues To these was adjoyned a Jew born Lucas Helitz of Posnania a learned and pious man ordained also a Minister of the Gospel among us and that these might be able quietly to attend this sacred work there was assigned them in the heart of Moravia an accommodation for their dwelling together viz. the Castle of Kratlitz a Printing office being there also erected under the patronage of the Right honourable Lord John Baron of Zerotin having his Mansion in the next adjoyning
it securely at their pleasure over the Churches and so over the heavenly Doctrine c. What this means John Valentine of Andreas a choice Divine of the Lutherans in his Auguration Sermon or Speech at Tubinga in the year 1642. tells us in these words The impotent Usurped Power of the Pope over Emperours Kings and all power of State and Magistracy which one may call by an unusually but not an unfitly name Papal-Magistracy with a Divine Spirit of Power set at liberty their Rights Dignities Crowns and Scepters and being restored upheld them by the Authority of the Divine Word Now Satan easily perceived what an incurable wound was given him and how the very foundations of his Kingdom were shaken by this liberty of the Magistrate restored therefore superseding all force and violence he takes to his Arts and Stratagems and attempting that which no man suspected an unworthy return indeed for so great a benefit instead of Papal-Magistracy the Tables being turned he institutes Magistratical-Papacy and foisted it into the Church scarce as yet gotten out of the Roman dungeon Would you know what this word means 'T is sad indeed and that which is very prejudicial to the proceedings of the Church affairs I had rather you should have it in the words of Conrad Schlisselberg formerly an excellent Divine of Ours than in mine own Imperial-Papacy saith he is the confounding of the Church and Civil Power wherein the Secular Lords in Courts and Cities under pretence of keeping both the Tables snatch to themselves the Spiritual Sword and make themselves Lords over the Church and the Ministery of the Word Prescribing Forms of Obligation and of Teaching Praying making Sermons Honouring the Magistrate Taxing offences and Errors Administring the Sacraments and Keyes and setting up Ceremonies in the Church such as are now dangerous doubtful and contrary to the Word of God and they will have to be in their own and their Courtiers and Senates hands the Supreme and Dictator-like power of hearing taking cognizance of and determining all Ecclesiastical causes and of chusing and calling Ministers and dis-officiating the same whom and when they please whether the Church will or no consent hereunto or dissent and all to this end that themselves may not be reproved and admonished by the faithful Preachers from the Spirit of God and that the Civil Peace as they account it may be preserved Thus Schlisselburg And John Valen. of Andreas Printing on purpose a little Book entituled Apap i. e Papa inverted to shew the prodigious abominations and fatal effects of that new Monster Imperial-Papacy That it is the most desperate crafty stratagem of the Devil to frame for himself of Ministers of the Gospel Masters of State and transform the Servants of Christ into Servants of men and to hang fetters upon the Prophets to make them either dumb or fearful to speak lest they should be Reprovers Ezek. 3.25 26. Chrysostome was in the right This is the cause of all evils that the Authority of the Governours of the Church is lost and they be not had in Reverence Honour and Fear Hom. 2. on the 2. of Tim. for verily when the Magistrate will not be reproved neither will the people For Let 's but see th' Mode Royal And who 'll not be Loyal And then the Church becomes such as it was in the time of the Prophets Licentious Contumacious and impatient of all Controul Let no man strive and reprove another for this people is as they that strive with the Priest Hos 4.4 Whence it comes to pass that in those Churches where Imperial Papacy rules one of the Keys of the Kingdom of Heaven is neglected despised lost I did not know it the Omniscient is my witness and to this very day for what hath an incurious man to do in another man's charge for ought I know I might have been ignorant of it but that some 14 yeers ago by chance I came to the knowledge of it Excuse me as to the name of place and person and I 'le relate it to you in few words It hapned that in the chief City of Germany I had some speech with the chief Pastor of the Church in that place He told me he had a good while longed for an occasion to know whether a Book which he had read viz. The way of the Discipline and Order of the Churches of the Brethren in Bohemia did contain the true story of that Church or only a Model how a Church should be constituted I asked why he doubted it He answered because I cannot imagine any such Church should or can at this day be found in the world I answered 't was an History not a Fiction there related and that indeed there was really such Orders and Constitutions though they were not enough observed and therefore now we that would not be governed thereby are under the chastisements of the Discipline of heaven Saith he O happy you that had both the Keys we have lost one of them that is the binding Key We are appointed to be such Stewards in the House of God as are bound as it were to set open the Barns Cellars Chests and all Treasuries and not at all to shut them so that we cannot but give holy things to dogs and cast pearls before swine I have known saith he some persons in my Congregation very prophane covetous extortioners drunkards adulterers admitted to Confession and the Supper which must be by me absolved to day and for certain would be found to morrow returning to wallow in the mire I told him they were not to be admitted unless they would engage to reform He answered I tryed that but could not carry it on they defame me as some new Papist or Calvinist my life is bitter to me c. and so began to sigh and weep I tell you a true story before God who is a most faithful witness if haply even by this the enormity and deadly mischief as well of the Imperial-Papacy as the Papal-Empire may be made manifest for by the one as much as by the other is the Order of the Church shaken even in the very foundation fin and judgment being filled up to the measure by such breach of Order Is there not some likeness between the Papal Empire of the Evangelici and that Micah of Mount Ephraim making himself a new God for his House and having a Priest to perform the Service as should be by him prescribed Judg. 17. Doth it not resemble the Policy of Jeroboam setting up Calves to be his Gods and Calvish Priests to be Ministers because forsooth the reason of State so required Mark I beseech you the Founders of the old and new Church and the many Reformers and Transformers their divers and even contrary wayes God will not be mocked that which any man sowes that he shall also reap Aaron the Priest with Miriam the Prophetess go about to shake off the Authority of Moses their Prince and they are punished by God with
Leprosie Numb 17.10 11. King Vzziah again on the other side casting off the Authority of the Priests usurps their office and he is also punished by the same hand with Leprosie 2 Chron. 26 16. Now then whilst among Christians both these offences are committed shall we wonder if those of both the extreams be avenged with a spiritual Leprosie and other plagues Would to God the Roman Aaron with his Miriam his Regulars would confess their errour and render to Caesar the things that are Caesar's contenting himself with that which is allotted to him the spiritual charge and care of Christ's Flock John 21.15 But behold in Aaron and Miriam some hopes of pardon Numb 12.15 which comfort we finde not for the Imperial-Papacy for it is written The Leprosie cleaved unto Vzziah the King unto the day of his death 2 Chron. 26.16 I would therefore they would make haste to get them out of the Church v. 15. i. e. to restore the power of the Keys of the Kingdom of Heaven which is given to the Church from above but by the corruption of men and the policy of the Devil now taken away from it Verily 't is high time to repent and repair the impaired Order of the Church 3. I pass on to Discipline as the Mean Ligament and Bond ordained from heaven to keep the Church in Unity and Order Christ calls it Salt Mark 9.50 because as salt resists putrefaction and makes food savoury and wholsome so the Discipline of manners heals corrupt manners and makes us careful to keep our selves within the bounds of our duty and therein to work out our own salvation with fear and trembling It was not without cause that our Lord said Every man shall be seasoned with salt and every sacrifice shall be salted with salt v. 49. and it must of necessity be understood of the Discipline to be extended to every man which offers himself up a sacrifice unto God For the command of God is strict Lev. 2.13 Whatsoever thou offerest to the Lord thou shalt season with salt Thou shalt not with-hold the salt of the Covenant of thy God from thy gift in every offering thou shalt offer salt I would those Imperial Papists which would have their Churches to be without all Discipline and their sacrifices themselves without all salt would seriously consider how in despight of God exempting themselves from all Discipline they affect a most dangerous licentiousness of spirit But who shall administer this Discipline Who shall apply this Salt to the Sacrifices of God to sanctifie all souls to God Christ makes the answer to his Apostles You are the salt of the earth Matth. 5.13 They are then to be the Pastors of the Church the Successors to the Apostles in their Office They therefore that wrest out of their hands the Church Discipline would have them to be salt without all savour What is it to deceive a man's self if this be not it To have food sweet rather then wholesome After Christ had said Ye are the salt of the earth he addes immediately but if salt shall be as if were not rendred insipid or lose its savour wherewith shall it be seasoned it is henceforth good for nothing but to be cast away to be trodden under foot Consider I pray which of you would have your Salt your Apostles to be without salt such as yet you do what in you lies to make them to be in the sight of God O how deserving these things be of our utmost consideration But granting the necessity of Discipline in the Church of what kinde would we have it I answer Such as Christ instituted and the Apostles observed Watchful strict and severe wholly spiritual and for edification Watchful to be extended to all that are exorbitant though yet according to the degree of the offence Mat. 18.15 Severe to be exercised without respect of persons even them that are dearest to us or them which are the principal members of the Church and seem to be most necessary Concerning which very remarkable is the Order which Christ gives that no man is to be spared which gives a just cause of offence If any shall be to thee as thy right hand saith he to the Church directing and governing all thy actions viz. the Presbyter himself or Bishop or Pope or as thy foot bearing thee up as the Magistrate and those in Power or as thy Eye giving thee light as all the sublime Doctors whosoever cut off both those and pull out this saith he for it is better for thee maimed lame and with one eye to be preserved unto life then to perish with all thy members full and entire v. 8 9. It is better then that by the vigour and strictness of Discipline the Church preserve it self from scandals should be small obscure and lame than tolerating scandals and enormities to advance her self to never so much largeness wealth honour and glistering pomp in the world Finally the Discipline of the Church ought to be proportioned to the Kingdom of Christ which is altogether spiritual and therefore revilings banishments pecuniary mulcts prisons stocks gibbets or capital punishments which are the kindes of Civil punishment are not the weapons of our warfare but admonitions shame terrour and last of all delivering up to the Divine judgement and to Satan the Executioner thereof Yet all these things not without an holy designe viz. That others in the Church may fear 1 Tim. 5.20 and they themselves which offend may be snatched with fear out of the flames of sin and death Jude v. 23. It remains only that and how the body of the Church being well united well ordered and well knit together with the bands of reverence must over and above this be all filled with the Spirit of Christ This is yet a further matter and differing from the former For any Philosophical Colledge or Secular Commonwealth the Lacedemonian or some other yea and Ants and Bees too and the Synagogue of the Pharisees may be a company well united and well ordered and knit together and yet not be the body of Christ the Church being destitute of his Spirit For if any have not the Spirit of Christ he is none of his Rom. 8.9 What then is the Spirit of Christ Even the Spirit of the life of God quickning them that are dead in Adam 1 Cor. 15.45 i. e. turning to God them which are turned from God and them which are transgressors of the Law to be obedient to the Law and they that are fierce to be milde humble patient in a word making men new brought off from Satan the world and the flesh and offering themselves up to God alone to do and suffer all his Will This verily is the meaning of that which Christ speaketh If any man will come after me he must deny himself and take up his Cross and follow me Matth. 16.24 and whoever cannot or will not do so he denies that he can be his Disciple Luke 14.26.32 Because