That which maketh strongly against the Papacie For now a daiâ—s this Stile of Vniversall Bishop which Gregorie held to bâ—e the Harbinger of Antichrist is brought in as a maine proofe of the Popes Supremacie Neither could Gregorie restraine his Successors from bearing this Title for Boniface the third who next save one succeeded Gregorie Obtained of Phocas the Emperour not without great contention that the See of Rome should bee callâ—d the head of all Churches being the same place of preheminence in â—ffect which Iohn in Gregories time so much affected Now by this the Reader may perceive and that from the tongue and pen of one of their best Popes that were since his time that in Gregories judgement his successours that enjoy this swelling Title and transcendent power are proved to be Antichristian Bishops Lastly the Reader may observe who it was that gave the Pope this jurisdiction it was even that usurper Phocas who murthered his master Maurice the Emperâ—ur and then confâ—rred this prophane Title on Pope Boniface a fit Chapleine for such a Paâ—ron Hitherto wee have treated of Saint Gregories Faith and visited the Colledge of Bangor the Foundation whereof is ascribed to King Lucius from whose time unto the entraâ—ce of Austine the Monke 438. yeares were â—xpired In all which space the Christian Faith was both taught and imbraced in this Iland notwithstanding the continuall persecutions of the Romans Huns Picts and Sâ—xons which last made such desolation in thâ— outward face of the Church that they drove the Chriâ—â—â—â—n bishops into the Deserts of Cornwaile and Waâ—es in which number were the bishops of London and Yorke Now by their labours the Gospell was replaâ—ted amongst the Inhabitants of those vast Mounâ—taines and farther spread it selfe into these Northerne parts what time as Edwin and Oswald Kings of Northumbeâ—land sent for Saint Aidan and Finan into Scotland to convert their Subjects to the Faith PA. What were this Aidan and Finan PRO. They were the worthy instruments which the Lord raised up for the good of our countrey for by the ministery of Aidan was the kingdome of Northumberland recovered from Paganisme whereunto belonged then beside the shire of Northumberland and the lands beyond it unto Edenborrough Frith Cumberland also and Westmoreland Lancashire Yorkshire and the Bishopricke of Durham And by the meanes of Finan not onely the kingdome of the East-Saxons which contained Essex Middlesex and halfe of Hertfordshire regained but also the large kingdome of Mercia with the shires comprehended under it was first converted unto Christianitie so that these two for their extraordinarie holinesse and painefulnesse in preaching the Gospel were â—xceedingly reverenced by all that knew them Aidan especially Who although hee could not keepe Easter saith Bede contrary to the manner of them which sent him yet hee was carefull diligently to performe the works of Faith Godlinâ—sse and Love after the manner used by all holy men whereupon hee was worthily beloved of all even of them also who thought otherwise of Easter than hee did and was reverenced not onely of the meaner ranke but of the Bishops themselves Honorius of Canterbury and Felix of the East-Angles In this Age also was held the sixt generall Councell at Constantinople summoned by the Emperours commandement it was called against the heresie of the Monothelites and therein Honorius the Pope was accursed for a Monothelite It was theâ—e also decreed that the See of Constantinople should enjâ—â— equall priviledges with the See of Rome And whereas some Canons were alleadged for restraint of Priests marriage they were opposed by this Councel and the Church of Rome is in expresse termes taxed for urging them And upon paine of deposition to the gainsayers it was decreed That the marriage of Ecclesiasticall persons was a thing lawfull and that their conjugall cohabitation stood with the Apostolike Canons was an ancient tradition and orderly constitution And in case continencie were enjoyned it was not perpetuall but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the proper turnes or courses of their ministery so that the restraint of Priests from marrying neither is nor ever was conceived to be saith learned bishop Andrews but Positivi juris which being restrained upon good reason it might upon as good reason be released and Pope Pius the second was of opinion That there was better reason to release them then to restraine them and so were divers other at the Councell of Trent if there had beene faire play and yet Iesuit Coster holds that a Priest offends greatly if he commit fornication Gravius tamen peccat but he offends more grievouslie if he marry PA. This Councel was neither the Sixt nor generall PRO. Caranza and Balsamon call it both sixth and generall We grant indeed that to speake precisely the sixt Synod under Constantine the fourth published no Canons but afterwards divers of the same Fathers which had formerly met in the sixt Synod they and others to the number of 227 being called together by the then penitent and restored Emperour Iusâ—inian gathered up and set forâ—h the Canons formerly made and by them re-enforced and Balsamon saith that Basilius Bishop of Gortyna the Metropolis of Creete which was then under the Arch-bishop of Rome and the Bishop of Ravenna were there to represent the Romaâ—e Church The truth is your Romanists cannot endure tâ—is Gâ—eeke Councel because it sets the Patriarke of Constantinople cheeke by joule with the Romane Bishop In a word if some Canons of this Councel be justly excepted against this makâ—s not against us for wee warrant not all that goes uâ—dâ—r thaâ— Councels name nor them that once spoke truth from ever erring And it seemes Gratian he Monke hath beene a tampering with the Canon alleadged for in one of Gratians Editions we reade thus Let not Constantinople bee magnified as much as Rome in matters Ecclesiasticall and in another Let Constantinople be advanced as well as Rome And now have we surveyed the first sixe generall Councels and found them to have beene called by the Emperour and not by the Pope and yet Bellarmine now a dayes denyes this power to godly Princes and would conferre it on the Pope THE EIGHTH CENTVRIE From the yeare of Grace 700. to 800. PAPIST WHat say you to this eighth Age PROTESTANT This Age was beholden to our nation which afforded such worthies as venerable Bede the honour of England and mirrour of his time for learning as also his Scholler Alcuinus counted one of the Founders of the Universitie of Paris and Schoole-master to Charles the Great by whom or his procurement were written thoâ—e Libri Carolini King Charles his bookes opposing the second Nicen Synod which stood for Image worship Now also lived Antonie the Monke and Damascen one that laid the foundation of Schoole-divinitie among the Greekes as Peter Lombard afterward did among the Latines he was indeed a Patron of
answere God forbid it should be so God forbid it should bee so you have judged well once said the Roode and to change that againe is not good Now this Oracle made for Saint Dunstan and against the Priests who said this was but a subtile tricke of the Monks in placing behind the wall a man of their owne who through â— Tâ—unke uttered those words in the mouth of the Roode the matter therefore came againe to sâ—anning the Prelats and the States met at Cleve in Wiltshire where after hot and sharpe Disputation on either side a heavie mischance fell out for whether through the weakenesse of the Foundation or the overpresse of weight or both The upper Lâ—ft where the Councell sate fell downe and many of the People were hurt and some slaine outright But Dunstan the Monkes Prolocutor remained unhurt For the Post whereon his Chaire stood remained safe By this fall fell the cause of the Secular Priests and they of Dunstans side thought these rotten joysts foundation enough whreon to build their Prohibition of Marriage But Henrie Archdeacon of Huntington interprets this casualtie more probably To be a signe from God that by their Treason and murder of their King who was slaine the yeare after they should fall from Gods favour and be crushed by other Nations as in the event it prooved And thus did Dunstan by his fayned Miracles seduce King Edgar to drive out the Secular Priests whâ—re yet Dunstan haply thought not to thrust married men out of the Clergie but to thrust married Clergie men out of Cathedrall Churches because they â—equired a daily attendance as the Learned bishop Doctor Hall hath observed Howsoever it fell out it is worth the observing that the Clergy pleaded Praescription for themselves for so their owne Monke of Malmesbury hath recorded their plea they alleadged saith he That it was a great shâ—me that these upstart Monks should thrust oâ—t the ancient possessors of those places that this was neither pleasing to God who gave them that long continued habitation nor yet to any good man who might justly feare the same hard mâ—asure which was offered to them Mathew of Westminster speaking of Pope Gregorie the seaventh saith that He râ—moved married Priests from their function a new example and as many thought inconsiderately prejudicialâ— against the judgement of the holy Fathers And Henrie of Huntington saith Archbishop Anselme held a Synod at London wherein hee forbad wives to the Priests of England before not forbidden Was not this now an Innovation Besides we find that in King Edmunds reigne a West Saxon Prince before the dayes of Edgar or Dunâ—tan bishop Osulphus with Athelme and Vlricke Laicks thrust out the Monks of Evesham and placed Canons married Priests in their roome And afteâ—wards when not onely the meaner sort but the Nobles and great ones â—ided even then also Alferus a Mercian Duke favouring the cause of married Priests cast out the Monks and restored againe the ancient revenewes to the Clerks and it seemes they were the ancient owners and others but incommers inasmuch as divers Cathedrall Churches originally were founded in married Cleargy-men and afterwards translated from them to Monks as appeares by that which the Monks of Worcester wrote under their Oswald Archbishop of Yorke Per me fundatus Fuit ex Clericis Monachatus That is By me were Monks first founded out of Cleâ—ks So that the Monks were not the first possessors but came in by such as Dunstan who wrought with that good King Edgar by dreames visions and miracles mostly tending to Monkery as namely that When the Devill in the likenesse of a faire woman tempted Dunstan to lâ—st he caught him by the nose with an hot paire of tongs and made him roare out for mercie that Eastwardâ— That Dunstans harpe hanging upon the wall played by 〈◊〉 selfe the tune of the Anthem Gaudent in coelis animae Sanctorum By the meanes of this Dunstan and his Cousins Athelwold and Oswald King Edgar was set on worke for the building of religious houses wherein he surpasâ—ed Charles the Great for whereas he built as many as there be letters in the Alphabet or A. B. C. King Edgar as appâ—ares by the Chartâ—r of the foundation of Worcester Church he built almost as many as there be Sundayes in the yeare I have made saith he 47 Monasteries and I intend if God grant life to make them up fiftie which seemes to be the number that Dunstan set him for his penance THE ELEVENTH CENTVRIE From the yeare of Grace 1000. to 1100. PAPIST YOu said of the last Age that Satan was let loose was he bound in this PROTESTANT Hee that brake loose in the former tyrannâ—zed in this for now those two great Enemies of the Church the Pope and the Turke the one in the East and the other in the West began to rise to their greatnesse about the yâ—are 1075 lived Pope Hildebrand who forbad marriage and deposed Kings from their lâ—wfull thrones so that for his doctrine the Churches did ring of him for an Antichrist In their Sermons saith Aventine boâ—n about the yeare 1466 they declared him to be Antichâ—ist that under the title of Christ he playd the part of Antichrist That he sits in Babylon in the Temple of God and is advanced above all that is called God as if he were God he glorifieth that he cannot erre This fine man denyes those Priests which have lawfull wives to be Priests at all in the meane time he admits to the Altar Whoremongers Adulterers Incestuous persons and afterwards Everard Bishop of Saltzburg in Germanie in an assembly at Regenspurge spake thus of the Pope Hildebrand under colour of Religion layd the foundation of Antichrist's kingdome thus doth that child of perdition whom they use to call Antichrist in whose forehead is written the name of blasphemie Revel 13.2 I am God I cannot erre he sits in the Temple of God and beareth rule far and neere Now began the Croisier staffe to beate downe Crownes and Scepters when Hildebrand deposed the Emperour Henry the fourth and yet this fact of his was opposed and condemned by divers worthy Councels Bishops and Historians both in France and Germany and the like Papall Vsurpations Appeales and Investitures were also resisted in England Hubert your Legate saith William the Conquerour in his letter to Gregory the seventh came unto me warning me from your Holinesse that I should doe fealty to you and your successors as for fealty I neither would doe it to you neither will I because I neither promised it my selfe nor doe I find that my predecessors have done that to your predecessors When Anselme an Italian was chosen Archbishop of Canterbury he craved leave of king William the second to goe to Rome to receive his Pall of Pope Vrban wherewith the King greatly offended answered That no Archbishop nor bishop in
professors commonly called Waldenses There was also in England in the time of Henry the first for his knowledge surnamed Beau-clerke or fine scholler great contention touching investitures or the collation of Bishoprickes When Thurstan elect Archbishop of Yorke received his consecration from the Pope the King understanding thereof forbad him to come within his Kingdomes This contention betweene the Crowne and the Mitre was hoâ—ly pursued betweene King Henry the second and Thomas Becket Archbishop of Canterbury it was partly occasioned by one Philip de Broc Canon of Bedford who being questioned for a murder he used some reproachfull speeches to the Kings Iustices for which he was censured and I finde that in these dayes as the Monke of Nâ—wborrough who then lived saith the abuses of Church men were growne to a great height insomuch as the Iudges complayned in the Kings presence that there were many robberies and rapes and murthers to the number of an hundred committed within the Realme by Ecclesiasticall persons upon presumption of exemption from the censure of the lawes Herewith the King was so highly displeased that he required that Iustice should be ministred alike unto all sine delectu saith Novoburgensis and Roger Hoveden saith the Kings pleasure was that such of the Cleargie as were taken in any murther robberie or felonie should be tryed and adjudged in his temporall Courts as Lay-men were but the Archbishop would have the Cleargie so offâ—nding tryed onely in the spirituall Courts and by men of their owne coate who if they were convict should at first onely be deprived of their benefices but if they should againe be guilty of the like they should be adjudged at the Kings pleasure But the King stood upon his Leges Avitae his Grandfathers lawes and customes which were indeed the auncient lawes of this realme not first enacted by the Conqueror but onely confirmed by him and received from his predecessors Edgar the peaceable and Alfred the learned Prince and accordingly the King in a great assembly at Clarendon confirmed the foresaid lawes of his Grandfather and enacted that none should appeale to the Sea of Rome for any cause whatsoever without the Kings License That it should not be lawfull for any Archbishop or Bishop to depart the Realme and repaire to the Pope upon his summons without the Kings license That Clerkes criminous should be tryed before secular Iudges By this we finde two maine branches of Papal Iurisdiction to wit Appeales and the exemption of Clergie men from being tryed in causes criminall before Christian Magistrates strongly opposed by the King and the State PAâ— Name your men for this age PROT. There were divers worthies who â—lourished in this age namely Hugo de Sancto victore a second Augustine as Trithemius calleth him Zacharias Chrysopolitanus Saint Bernard Abbot of Clarevaux Robert Abbot of Duits in Germany usually called Rupertus Tuitiensis Peter Abbot of Clugni usually called Petrus Cluniacensis â—oachim Abbot of Courace of the order of the Cistertians a man very famous in this age and thought to have had a propheticall spirit Petrus Blesensis Peter of Bloix Archdeacon of Bath and Chancellour of Canterbury a man for his pleasant wit and learning in great favour with the Princes and Prelates of his time and of inward acquaintance with Iohn of Salisbury Bishop of Chartres Now also the Schoolemen began to arise of whom Peter Lombard Master of the Sentences was the first who was afterward made Bishop of Paris Aventine saith he hath heard of his Masters Iames Faber of Estaples and Iodocus Clichtoveus above a thousand times that this Lumbard had troubled the pure fountaine of Divinity with muddy questions and whole rivers of opinions and this saith he experience doth sufficiently teach us if we be not wilfully blinde And yet some of their distinctions being purged from barbarisme and cleerely applyed to the point in question may be of good use especially when as according to the proverbe we can eate the Dates and cast out their stones and herein Zanchius and Iunius were excellent It is reported that Lumbard Gratian and Comestor three pillers of Poperie Gratian for the Cannon law Comestor for the history of the Church and Lumbard for Schoole-divinity were three bastards borne of one woman who in her sickenesse comming to confession could not be drawne to be sorry for this her incontinuencie but thought shee had done well in bearing those great lights of the Church whereunto her confessour replyed that that was not hers but Gods gift they proved such great scholler however she was to be sorry for her fault and be heartily sorry for this that she could not sorrow and lament as she should One of these brothers was called Comestor as it were booke-eater because he was such a Helluo librorum a devourer of bookes as if booke learning had beene his ordinary food and repast he had the Bible so perfectly by heart as though he had swallowed it Now what opinion was held of the Papacie may be seene by the testimonies of such of their owne as were famous in this age Iohannes Sarisburiensis had a conference with Pope Adrian the fourth called Nicholas Breake-speare an English man which himselfe hath lâ—ft us in writing I remember saith he I weâ—t â—nto Apulia to visit Pope Adrian the fourth who admitted me into great familiarity and inquired of me what opinion men had of him and of the Roman Church I plainely layd open unto him the evill words I had heard in dâ—vers Provinces for thus it is sayd The Church of Rome whicâ— is mother of all Churches behaveth her selfe towards others not as a mother but as a stepdame The Pope saith he laughed at it and thanked me for my liberty of speech The same Iohn of Sarisbury saith that thâ—y wholy apply themselves unto wickednes that they may seeme Concilium vanitatis a Councell of vanity the wicked Synagogue of the Gentiles ecclesia malignantium the Church of the envious and evill doers Peter of Bloyes describeth unto us in the person of an Officiall the fashion and manner of the Church of Rome For as much saith he as I love thee in the Bowels of Iesus Christ I thought good to exhort thee with wholesome admonitions that thou in time depart from Vr of the Chaldees from the midst of Babylon and leave the mysterie of this most damnable stewardship Richard the first King of England and Philip the second of France being on their voyage to Ierusalem and comming into Sicilie and there hearing of Abbot Ioachim who was thought to have the gift of Propheâ—ie they desired to know of him what successe they should have in this their expedition the Abbot saith Paulus Aemilius answered they should not then recover it and therein hee proved too true a Prophet besides this they heard him expound the vision of Saint Iohn in the Apocalypse touching the Churches afflictions
in the Court of Rome any Translations of Bishoprickes processes and sentences of excommunication Bulles instruments or other things they shall be out of the Kings protection and their lands and tenements goods and chattels forfeit to the King and processe to be made against them by Praemunire facias It was also enacted in the Reigne of King Henry the fourth that all elections of all Archbishoprickes Abbeyes Priories Deanries and other dignities should be free without being in any wise interrupted by the Pope And indeede it was high time to curbe the Popes bestowing of Benefices on forrainers for upon an Inquisition taken by Simon Langham Archbishop of Canterbnry it was found that some had above twenty Churches and dignities by the Popes authority and were thereby further priviledged to hold so many more as they could get without measure or number Yea the Romans and Italians were so multiplied within a few yeares in English Church-livings that when King Henry the third caused a view thereof to be taken throughout the whole Realme the summe of their revenewes was found to be yeerely as Mathew Paris saiâ—h Sexaginta millia marcarum threescore thousand markes to the which summe the yeerely revenues of the Crowne of England did not amount By this that hath beene said it appeares to be an untruth which the Papists in their Supplication and the Authour of the treatise called the Prudentiall Ballance have given out to witâ— That all the Kings of England unto King Henry the eight were papists for divers of them dyed before the grossenes of Popery began otheâ—s of theÌ„ as namely King Henry the first and secoÌ„d King Iohn King Richard the second and Edward the third opposed the Papacy Now the very being essence of a Papist consists in acknowledging the Popes supremacy which since these did not acknowledge but withstood it they cannot properly be tearmed Papists though they were carried away with the errours of those times In this age lived those famous Florentine Poets Dante and Petrarch as also our English Laureat Chaucer as also Ioannes de Rupe scissâ or Rocke-cliffe and S. Bridget And these found fault with the Romish faith as well as with her manners Dante in his Poeme of Paradise written in Italian complaines that the Pope of a shepheard was become a wolfe diverted Christs sheepe out of the true way that the Gospell was forsaken the writings of the Fathers neglected and the Decretals onely studied That in times past warre was made upon the Church by the sword but now by a famine and dearth of the Word which was allotted for the food of the soule not wont to be denied to any that desired it that men applauded theÌ„selves in their owne conceits but the Gospell was silenced that the poore sheepe were fed with the puffes of winde and were pined and consumed away Dante his words are these Produce et spande il maladetto fiâ—râ— Cha desuâ—ate le pecore et gli agni Però che fatto ha lupo del pastore Per questâ— l' evangelio i dâ—ttor magni Son derelitti et solo à i decretali Si studia si che pare à i lor viuagni A questo intende ' l papae Cardinali which may be thus Englished She did produce and forth hath spread The cursed flower which hath misled The sheepe and lambes because that then Shepheards became fierce wolves not men Hereupon the Gospell cleare And the ancient Fathers were Forsaken then the Decretals By the Pope and Cardinals Were onely read as may appeare By th' salvage of the gownes they weare Againe Già solea con le spade far guerra Ma hor si fa togliondo hor qui hor quivi Lo pan ch' el pio padre a nessun serra I' th' dayes of old with sword they fought But now a new way they have sought By taking away now hâ—re there then The bread of life from starved men Which our pious fathers ne're denyed To any one that for it cryed Againe Per apparer ciafâ—un in glâ—gnâ— et face Sue inventioni quelle sontrascorse Da predicanti eâ— l vangilio sitace Non disse Chrisâ—o al su primo convento Andate predicate al mondo ciance Ma dâ—ed e lâ—r verace fondamento Et quel tanto sond ne le sue guance Si cli à pugnar par accender la fede Del ' evangelio fero scudi lance Hora si va con motti et coniscede A predicar pur che ben si rida Gonfiâ— a' l cappuccio più non si richiede Matal vcel nel ' bechetto S' annida Che se'l vulg il vedesse vederebbe La perdonanza di che si confida Per cui tanta stultitia in terra crebbe Che sanza prova d' alcun testimonio Ad ogni promession si conuerebbe Di questo n grassa l' porco Sant Antonio Et altri auchâ—r che son assai più porci Pagando di moneta sanza conio Christ sayd not to th' Apostles goe And preach vaine toyes the world unto But he did give them a true ground Which onely did in their eares sound So providing for to fight And to kindle faithâ—s true light Out of the Gospell they did bring Their sheild and speares t' effect the thing Now the way of preaching is with toyes To stuffe a sermon and herein joy's Their teachers if the people doe but smile At their conceits the Frier i'th'meane while Huff'es up his Cowle and is much admir'd For that 's his aime there 's nothing else requir'd â—ut in this hood there is a nest Of birds which could the vulgar â—ee They might spie pardons and the rest How worthy of their trust they bee By these their Indulgences and pardons And by their Friers absolutions Such follies on the earth abound That without proofe or other ground Of testimony men agree To any promise that made can be By this St. Anthony piggs grow fat And such like Pardoners so that Hereby they feede the belly and the groine Paying their people with counterfeit coine Here we see how the Poet taxeth papall Indulgences which the Friers vented enriching themselves by marting such pardons or Bulles signed or sealed with Lead for which the people paid currant money he also taxeth such as vainely trusted to such pardons as also the fond conceite they had of being shriven and absolved in a Monkes cowle as if some rare vertue had layd in that Cuculla or Capuccio alluding belike to the Monkes hood or Friers cowle as if the fashion thereof had resembled the Cuckowe The same Dante in covert termes calleth Rome the whore of Babylon mentioned in the Apocalyps his words are these Di voi pastor s' accorse ' l' vangelista quando colei che siede soura l' acque putaneggiar co i regi à lui fù vista Quella che con le sette teste nacque et da le diece corna hebb
Apocryphall Baptista Mantuan was a famous Poet and Historian and Prior of the Carmelite Friers he is commended by Trithemius for a great Divine and an excellent Philosopher he is very sharpe against the Romanists as may appeare by these few instances following Tyrij vestes venalia nobis Templa Sacerdotes Altaria Sacra Coronae Ignis â— hura Preces Coelum est venale Deusqueâ— That is Temples and Priests Altars and Crownes they sell for pelfe Fire Frankincence Prayers Heaven and God himselfe Whereby he haply meant their breaden God in the Masse Mantuan saith as followeth of Hilarie a married Bishop and Bishop of Poictiers in France Non nocuit â—ibi progenies non obstitit uxor Legitimo conjuncta thoro non herruit illâ Tempestate Deus thalamos connubia taedâ—s That is Thy off-spring was no prejudice to thee Nor could thy lawfull wife an hindrance be In those dayes God allow'd the Marriage bed To Priests their cradles and the lamps which led To Hymens rites Of the Woman Pope he saith as followeth Hic pendebat adhuc sexum mentita virilem Foemina cui triplici Phrygiam diademate mitram Extollebat apex Pontificalis adulter That is Here yet her statue hung who faign'd Her selfe to bee a man who 's fam'd The Purple-triple Crowne t' have bore And last was prov'd a Popish Whore Where it may bee the Poet meant thâ—t at that time there remainâ—d the Statue or Picture in Rome resembling the Woman Pope travailing with Child or the statue or seate whereon the new Pope sate to try that he was a man and no woman according to that of Henry Stephens in his Apologie for Herodotus Cur etiam nostro jam hic mos tempore cessat Ante probet quod se quilibet esse marâ—m The same Mantuan glanceth at their manner of such frequent repetitions as they used in their Prayers as if God were served by reckoning up their Muttering upon a payâ—e of Beades for so he termeth it Qui filo insertis numerant sua murmura baccis Now also lived Iohn of Vesalia a Doctor and Preacher at Wormes he held That the best Interpreters oâ— the Scriptures expound one place by another because men obtaine not the spirit of Christ but by the spirit of Christ. That the Doctors be they never so holy are not to be beleeved for themselves and the Glosse as little That the Elect are saved onely by the mercie of God That Popes Indulgeâ—ces auricular Confession and Pilgrimages to Rome aâ—e vaine For holding these and the like propositions he was sharply handled by the Inquisitours he is charged by Parsons but unjustly to have held the old errour of the Greâ—kes Who deny the Holy Ghost to proceed from the Sonne as well as the Father There lived at the same time but somewhat younger Doctor Wesellus of Gronning in Frizâ—land hee was called Lux Mundi the light of that Age. He wrote a set treatise of Papall Pardons and Indulgences and therein he saith grounding his speech on Gersons testimonie that Papall Indulgences and Pardons are not so sure a token of the remissâ—on oâ— a mans sinne as is the true contrition of heart He saith that The ancient Doctors wrote nothing expressely of Popes Pardons because this abuse was not crept into the Church in the dayes of Saint Austine Ambrose Hierome and Gregorieâ— And having consulted both with Civilians and Canonists he cannot find them to make Iubilees and Pardons ancienter than Pope Boniface the eight who lived about the yeare 1300. It is now time to looke homeward and to acquaint the Reader with our home-bred Confessours and Martyrs I will begin with the raigne of King Henry the fourth who was I take it the first English King that put any to death for denying the Romish doctrine for after that Richard the second was deposed and that this Henry came violently to the Crowne he was willing to keepe in with the Clergie who in those times baâ—e great sway In this Kings raigne William Sawtree a Priest was burnt for denying the reall presence and so also was Iohn Badby burnt for being a Wicklevist or Lollard as they termed iâ— William Thorpe Priest and Iohn Purvey were persecuted for the doctrine of the Sacrament Waldensis callâ—d this Purvey The Lollards Library and a Glosse upon Wickliffe Now these men were not voyd of Learning and knowledge for Sawtree was an Oxford Divine Thorpe was Fellow of our Queenes Colledge in Oxford Purvey was Master of Arts in Canterbury Colledge and wrote a Commentarie on the Apocalypse whiles he was in Prison In the time of King Henry the fifthâ— Sir Iohn Old Castle was a chiefe Favourer of the Wickliffians This Sir Iohn by his Marriage contracted with a Kinswoman of the Lord Cobhams of Câ—uling in Kent obtained the title thereof Hee was as Frier Walsingham a peevish enemy of his saith A very valorous Gentleman and in speciaâ—â— favour with his Prince for his honest Conversation though held in some jealousie in point of Religion He wrote his beliefe which was very Christian-like but the Prelates accepted not of it so that divers crimes were devised against him and at last he was pronounced an Hereticke in the poynt of the Sacrament and was executed by the Statute of Lollardie Walsingham saith That this Sir Iohn being brought before the Arch-bishop of Canteâ—bury he tooke out of his bosome A copie of the Coâ—fession of his Faith and delivered it to him to reade which the Arch-bishop having read said That it contained in it much good and Catholicke matter but yet hee must satisfie him touching other poynts the same Walsingham saithâ— that It was alleadged against him that he held and taught touching the Sacrament of the Altar and Penance Pilgrimages Adoration of Images and the Power of the Keyes otherwise than the Church of Rome taught saith They constantly endured their death Whiles Savonarola was in durance hee wrote excellent meditations upon the Psalmes and therein in the matter of free Iusâ—ification he is very sound and clâ—are on our side The Eâ—le of Mirandula accounted him an holy Prophet and dâ—sâ—nded him and his Writings the like also did that rare Scholler Marsilius Ficinus Philip de Commiâ—â—es that â—xcellent States-man and Histoâ—ian was well acqâ—ainted with him and had often conference with hâ—m For my part saith hee I hold him to bee an honest man and a good hee coâ—nted him also to have had the spirit of pâ—ophecie inasmuch as hee foretold many things which in event â—roved true yea such thiâ—gs as no mortall man could naturally have knowne For hee foretold the French King my Master saith Comminees that after his sons death the King himselfe should not long survive him and these his Letters to the King my selfe have read PA. Parsons saith That Savonarola was put to death for moving and maintaining of sedition in the Common-wealth of Florence though
by the Romists such as indeede could not in truth with any possibilitie fall into the imagination or fancie of any man much lesse bee doctrinally or dogmatically delivered Besides many of the books and writings of Wickliffe and Husse are extant wherein are found no such doctrines as Papists have charged them with but rather the contrary So that we hope there is no indifferent person will regard their slanders for even at this day when things are in present view and action they calumniate the persons and falsifie the doctrine of our professours as grossely as ever Pagans traduced the Primitive Christians for instance sake they give it out that we hold that God regardeth not our good works whereas we beleeve that Good works are necessary to salvation and Works are said to be necessary for us unto salvation to wit not as a cause of our salvation but as a meane or way without which wee come not unto it as a Consequent following Iustification wherewith Regeneration is unseparably joyned In like sort they gave out that Beza recanted his Religion before his death whereas he lived to confute this shamelesse lye and with his owne hand wrote a tract which he called Beza Redivivus Beza Revived Thus also of late have they dealt with that Reverend zealous and learned Prelate Doctor King late Bishop of London giving it out in their idle Pamphlets that hee was reconciled to the Church of Rome which is unanswerably proved to bee a grosse lye for towards his death hee received the holy Sacrament at the hands of his Chapleine Doctor Cluet Arch-deacon of Middle-sex he received it together with his wife children and family whom he had invited to accompany him to that Feast whereof hee protested in the presence and hearing of divers personages of good note that his soule had greatly longed to eate that last Supper and to performe that last Christian duty before he left them and having received the Sacrament he gave thanks to God in all their hearing that he had lived to finish that blessed worke for so himselfe did call it And then drawing neerer to his end â—e expresly caused his Chapleine then his Ghostly Father to reade the Confession and absolution according to the ordinarie forme of Common prayer appointed in our Liâ—urgie Did this worthy Prelate now dye a Papist who to his last breath communicated with the Church of Eâ—gland Besides whereas Preston the Priest was given out to be the man that reconciled the Bishop to the See of Rome Preston as appeareth by his Examination and Answer taken before divers honourable Commissioners protested before God and upon his conscience as he should answer at the dreadfull day of Iudgement that the said Bishop of London did never confesse himselfe unto him nor ever received Sacramentall absolution at his hands nor was ever by him reconciled to the Church of Rome neither did renounce before him the Religion professed and established in the Church of England Yea he added farther that as he hoped to be saved by Christ Iesus he to his knowledge was never in company where the said Doctor King late Lord Bishop of London was neither did he ever receive letter from him nor did write letter unto him neither did he ever to his knowledge see the said Bishop in any place whatsoever nor could have knowne him from another man Object You have singled out some testimonies of Fathers Schoole-men and others and alleadged them on your owne behalfe as if they had thereby beene of your Religion whereas they be our witnesses and speake more fully for us than for your side Answer According to the Rule in law Testem queâ— quis inducit pro se teâ—etur recipere contra se you have produced them for your owne ends and now in reason you cannot disallow them when they are alleadged by us so that you must give us leave to examine your men upon crosse Interrogatories Besides one may be a materiall witnesse who speaks home to two or three Interrogatories although he cannot depose to all the rest It is no part of our meaning to take the scantling of our ancestors Religion from some single testimonies wherein they either agree with or dissent from us but fâ—om the maine body of the substantiall points of doctrine which are controverted betwixt us at this day Neither make wee any such simple collection Such a man held such a point with us therefore he was a Protestant no more then we allow them to frame the like Such a man in such or such a particular agreed with the nâ—w Church of Rome therefore he was a Papist For it followeth no more than this an Aethiopian or Tauny-moore is white in part namely in his teeth therefore he is white all over But our care hath beene that since In the mouth of two or three witnesses every word is established Deut. 19.15 and thaâ— as Hieâ—ome saith One single witnesse were it Cato himsâ—lfe is not so much to bee credited to joyne together the severall testimonieâ— oâ— such worthies as lived in the same age presuming that what some of note delivered and the same not opposed by their contemporaries that that is to bee supposed to have beene the doctrine commonly received in those countries and at that time Vpon these and the like considerations the Reader may bee pleased to rest satisfied with such passages as have beene produced on our behalfe though not so thronged and full in every age inasmuch as divers of our Ancestors have not left unto us sufficient evidence whereby it might appeare what they held in divers particulars Besides that there bee divers testimonies suppressed so as we can hardly come by them as namely in Faber Stapulensis his Preface to the Evangelists there is a notable place touching the Scriptures Suficiencie the words are these The Scripture sufficeth and is the onely Rule of eternall life whatsoever agâ—eeth not to it is not so necessary as superfluous The Primitive Church knew no other Rule but the Gospel no other Scope but Christ no other Worship than was due to the Individuall Trinity I would to God the forme of beleeving were fetched from the Primitive Church Thus saith Stapulâ—nsis Now this whole passagâ— is appointed by the Expurgatory Index of Spaine to be lâ—fâ— ouâ— in their later editions and yet by good hap I met with this passage in an edition aâ— Basâ—lâ— as also in anothâ—r at Colen An. 1541. In like sort I â—â—nd alleadged out of Luâ—ovicus Vives his Commentaries upon Saint Augustine dâ— Civitate Dei these passages following touching the Canon of the Scripture and the practised Adoration of Images in his time namely the same Vives saith that The storie of Susanna of Bel and the Dragon are not Canonicall Scripture he saith also that Saints are esteemed and worshipped by many as were the Gods among the Gentiles These places I carefully sought for in the severall editions of S. Austin
tuta Lond. 1632. Nichol. Lyrani opera in 6 tom Paris 1590. M. Saint Macharij Homiliae in tom 2. Biblioth Sanct. Patr. edit secund per Marg. de la Bigne Paris 1589. Iehan le Maire de la difference des Scismes des Concilles de l' eglise A. Paris 1528. Gul. Malmesburiens de Gest. Reg. Anglor Fr. 1601. De Gest. Pontif. Anglor Fr. 1601. Bapt. Mantuani opera Par. 1513. Manuale ad usum Eccles. Sarisbur Rothomagi 1554. Pet. Martyr defensio doctrinae de Eucharistiâ advers Gardiner 1562. â—ran Mason of the Consecration of Bishops in the Church of England Lond. 1613. Papyr Massoni Annales Lutetiae 1577. S. Maximi Taurinensis Homiliae variae Colon. 1618. Rich. Montague now Lord Bishop of Chichester his treatise of the Invocation of Saints Lond. 1624. Galfr. Monumetens de Reg. Brit. Hâ—idelb 1587. Philip Morney of the mysterie of iniquitie Lond. 1612. Tho. Morton now L. Bishop of Darham his Catholike Appeale for Protestants Lond. 1610. Of the Grand Imposture of the now Church of Rome London 1628. Of the Masse London 1631. His Answer to the English Baron London 1633. Pet. Moulin's Apologie for the Lords Supper Lond. 1612. Waters of Siloe Oxford 1612. Ioan. a Munster in Vortlage Haereditarij Nobilis discursâ—s Francof 1621. Cornel. Musso in Epist. ad Rom. Venet. 1588. Martin Mylius his Apothegmata Morientium Hamburg 1593. N. Napier on the Revelation London 1611. Mart. ab Azpilcueta Navarrus his Enchirid. Confessarior Romae 1588. Opera Navarri tom 3. Lugd. 1597. Gregor Nazianzeni opera Graec. Lat. Lut. 1609. Lat. 3. tom Basil. 1571. Gul. Newbrigens de rebus Anglic. Antuerp 1567. Nicetas Choniates his Annal. Basil. 1557. Nilus de Primatu Hanov. 1608. Gregor Nysseni Opera Graec. Latin tom 2. Paris 1615. O. Gul. de Ockam liber Dialogor Lugd. 1495. Idem in Sentent Lugd. 1495. Oecumenius in Acta Apostolor Epist. sept Canonicas omnes D. Pauli Gr. Veronae 1532. The Office of the B. Virgin at Saint Omers 1621. Officium B. Mariae Pij V. jussu Edit Antuerp 1590. Olympiodor in Ecclesiasten in Biblioth Patr. Paris 1589. Optatus ex Bibliopolio Commeliniano 1599. Origenis opera tom 2 Basil. 1557. Ejusdem contrà Celsum Graec. Latin Augâ—st Vindel. 1605. P. â—ac Pamelij Lituâ—gica Latinor 2. tom Colon. 1571. Io. Panke his Collectanea out of Saint Gregory and Saint Bernard Oxford 1618. Gul. Parisiens Opera Venet. 1591. Math. Parisiens Histor. major Anglicana London 1571. Thâ—ee Conversions of England by Rob. Parsons 1 part 1603. The third part 1604. Paschasius de Corpor. Sanguine Dom. in tom 4. Biblioth Patr. Paris 1575. Marsil Patavinus his Defensor Pacis Basil. 1566. Beneâ— Pererius in Daniel Lugd. 1602. Will. Perkins Exposition on the Creed Cambridge 1596. Il Peâ—rarea nuovamente In Venetia 1600. Franc. Petrarchae opera Basil. 158â— Philo Iudaeus in lib. Mosis Gr. Par. 1552. Ioan. Pici Io. Franc. Pici opera Basil. 1601. Albâ—rti Pighij Controvers Colon. 1545. Baptista Platina de vitis Pontif. Romanor Colon. 1593. Plutarchi vitae Lat Basil. 1573. Anton Possevini Apparat. in tom 2. Colon. 1608. Doctor Châ—istopher Potter his Answer to Charitie mistaken Oxford 1633. Gabr. Powell Disputatio de Antichristo London 1605. Gabr. Prateolus his Elenchus Haereticor Colon. 1569. Primasius in Epist. Pauli Paris 1543. Prosper Aquitanic opera Colon. 1609. R. Rabanus Maurus de Clericor Institutione Colon. 1532. De Sacram. Fucharistiae Colon. 1551. In Ieremiam Basil. 1544. Doctor Rainolds Conference with Hart. London 1588. Del dolâ—latriâ Romanae Eccles. Oxon. 1596. Iâ—ann Rainoldi Theses cum Apologiâ London 1602. Regino Chron. inter Germanicar rerum Chronograph Francof 1566. A Rejoynder to Iesuite Malone's Reply Dublin 1632. Reinerus contrà Waldenses ex Manu-scripto Codice per Iacob Gretzer Ingolstad 1614. Remigius in Epistola Pauli in tomo 5. mag Biblioth vet Patr. The Rhemists Testament with Doctor Fulkes Annotations London 1589. Beat. Rhenanus de reb Germaniae Basil. 1551. Franc. Ribera his Commentar in Apocalyps Antuerp 1602. Andr. Rivet Critici sacri Genevae 1626. Ioan. Roffens Quaere Fisherius Ruffinus Presbyter his Opuscula Par. 1580. Rupert Tuitiens de Victoriâ Verbi Dei Norimbergae 1525. Ruperti Tuitiens opera Colon. 1602. S. Sacranus de Russor Muscovit Religione Spirae 1580. Cl. de Sainctes de reb Eucharist Controvers Paris 1575. Ioan. Sarisburiens Policratic in tom 15. mag Biblioth vet Patr. Colon. 1622. Hieron Savonarolae Expositio in Psal. 50. Basil. 1540. Ejusdem expositio Oration Dominicae 1615. Conrad Schlusselburg de Theolog. Calvinist Francoâ— 1594. Claudius Scotus in Evang. S. Pauli Epist. cited by Bishop Vsher of the ancient Irish Religion London 1631. Io. Duns Scotus his opera in MS. Manuscript in Biblioth Mertonensi Oxoniae Io. Duns Scotus in Sentent Venet. 1597. Sedulius Scotus in Epist. Pauli Basil. 1528. Abra. Scultetus his Medulla Patrum pars secunda Ambergae 1606. Sixtus Senens Biblioth Sancta Paris 1610. Iean de Serres Inventaire general de l' Histoire in 3. Tom. Paris 1600. Sulpit. Severi Histor. sacra Colon. 1573. Claudius Seysellus advers Sectam Valdens Paris 1520. Sigibert de Illustrib Eccles. Scriptorib Colon. 1580. Sigeberti Chron. Paris 1583. Sigismund lib. Baro in Herborstan rerum Muscovit Com. Basil. 1556. Carol. Sigoniâ—s de Regno Italiae Fr. 1591. Io. Sleidani Comment Argentor 1566. Smaragdus Abbas apud Math. Flac. Illyric in Catalogo Test. Verit. lib. 11. Ioh. Speed his Hiâ—torie of Great Britaine London 1614. Thom. Stapleton de Iustificat Pâ—ris 1582. Ejusdem Principia Doctâ—inalia Antuerp 1596. Statutes from King Henry the third unto the first yeare of King Henry the eighth London 1564. Didac Stella his Commentar in Lucam Antuerp 1600. Augustini Steuchi Opera Venet. 1591. Iohn Stowâ— the Annalls of England London 1600. Walafr Strabo de reb Ecclesiast in Biblioth Patr. Paris 1589â— The Papists Supplication to the Kings Majestie answered by Gabr. Powell Oxford 1604â— â—aur Surij vitae Sanctor Colon. 1521. Math. 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Images are not to be adored Now all this is to be found even totidem veâ—bis in the selfe same termes in the Fatâ—ers text and yet the Index of Spaine published by Cardinâ—ll Quiroga and reprinted at Samur by the honour of the French Gentilitie the Lord of Plessis comes in and gives these Faâ—hers a strong purge commaunding all the sentences above named to bee blotted out of the Fathers Indices or Tables In like sort hath another Index of Spaine printed at Madrill reprinted by Turretine and still preserved and kept in the Archivis or Treasurie of Monuments in the â—ublike Libraâ—y at Oxford dealt with the Index or Table of S. Austin and Athanasius as by these few instances may appeare Blot out say the Spanish Inquisitors these words out of Saint Austins Index to wit Whâ—n God crowneth our meritâ—s that is good deeds hee crowneth nothing else but his owne gifts and The Saints are to bee honoured for imitation not to bee adored for Religion as also out of Athanasius Index that God onely is to bee worshipped that the creature is not to adore the creature Now all these must bee rased out notwithstanding they bee the selfe-same words which these Father 's used in the Text Now this is no good dealing since these Tables and Indices tâ—uely gathered out of the Fathers Workes might have served for a hand to poynt at the chiefest Sentences in each Auâ—hour but they have either remooved or turned the hand aside to the great hiâ—derance of those which upon a sudden occasion are to see what such a Father saith to such a point and have not the leasure to peruse over the whole booke PA. We have not purged the Fathers Text but only the Index PRO. You have put out the very Text it selfe out of Saint Cyâ—ill whose words are Now this faith which is the gift and grace of God is sufficient to purge not onely them which find themselves somewhat ill but those also that are dangerously diseased Now all this is commanded to be blotted out by the expurgatory Index of Spaine Neither can it be justly replied that these words are put out of Cyril as not being the Authors words or not truely translated by our men for they bee Cyrils owne words faithfully translated and the copie agreeth with the Originall yea this golden sentence thus rased is still to bee found in Cyrils Workes set foâ—th by your owne man Gentian Hervet Neither yet hath Gods Booke escaped your fingeâ—s witnesse the Bible set forth by your owne men there wee reade in the Text Levit. 26. chap. according to your translation Thou shalt not make to thy selfe an Idoll and graven thing your Index saith Blot this out of the margâ—nt that graven things are forbidden Againe the Text saith 1. King 7.3 Prepare your hearts to the Lord and serve him onely your Index saith Blot out this glosse that wee must serve God onely Besides Christ is noted to bee the sacrifice for our sinnes now these words Christ is the sacrifice for our sinnes must bee dashed out In like sort they have blotted out these words in Vatablus Annotations They that beleeve in God shall be saved and they that beleeve not shall perish Now if these sayings alleadged be to be found in the Fathers and Scriptures not onely in the same sense but totidem verbis in the same termes why doe they then blot them out of the Fathers Indices or the Margents and Concordances of the Bible they might as well raze them out of the very Text of Fathers and Scripture but this they durst not openly attempt and therefore under hand they wound both Scripture and Fathers through the sides of their Expugatorie and Prohibitorie Tables PA. Your men have published Parsons Resolutions and Granadoes Meditations and therein have changed and altered divers sentences PRO. Some private men amongst us have dealt so with some late Writers but withall they professed that they had changed and altered their words thereby to shew that with a little helpe your bookes such as doe tend to godlinesse of life might lawfully bee râ—ad of us now what you did you did it secretly and under hand whereas ours dealt plainly and openly Besides you have altered and changed the writings of the Ancient at your pleasure and then would make the World belâ—eve you have onely corrected the faults of the Print or some such matter Now as you worke by your Expurgatory Indices so doe you also by your other tricke of Prohibitorie whereof you make this use that in case upon the evidence given in by good Authors the verdict bee like to goe on our side then you bring a Prohibitionâ— and remove the matter to be tried by Tradition But it is no wonder you prohibit our Writers for you have forbid Gods Booke and called it into the Inquisition Forbidding the having or reading of any part of the Bible in the vulgar Tongue tho it be set forth by Catholikes and howsoever you winke at the matter where you cannot helpe it yet in countries generally Popish as in Spaine and elsewhere The Bible and each part thereof in the vulgar tongue is utterly prohibited as your owne Iesuit witnesseth And this have divers felt with us in Queene Maries dayes and of late Iohn Murrey a Merchant of Aberden in Scotland who having a New Testament in the ship was accused by the Serchers brought before the Inquisition and lost both his goods and life for it To close up this point you have laboured to roote out all memory of our Professors for example sake Is King Edward the sixth stiled and that worthily A Prince of admirable towardnesse Is Fredericke Duke of Saxonie tearmed Christianissimus Princeps A most Christian Prince this commendation of King Edward must be left out in the next impression so must the Dukes title of Christian Prince and thus they deale with our Writers Is Melanchâ—on tearmed A man famous for all kind of learning and Bucer sirnamed the Divine doth Beatus Rhenanus in his notes upon Tertullian call Pelicane A man of admirable learning and holinesse of life All these Epithets and Titles the Romish Inquisitors have commanded to be blotted out Yea whereas Oecolampadius and Doctor Humfrey of Oxford have taken good paines in translating some parts of Cyrils Works they aâ—e but slenderly rewarded for Possevine saith that by all meanes their names must bee razed out of those Translations And another Iesuite tells us that Our names must not be suffered to stand upon Record nor Protestant Writers once so much as to bee named either in their owne Workes or others unlesse it bee per contemptum by way of scorne and reproach and yet you bid us name our men PA. Wee have purged some bookes but not corrupted the Scriptures PRO. Your Trent Councell makes Traditions of equall credit and to be embraced with the like godly
wont to say In old time there were golden Prelates and woodden Chalices but in his time woodden Prelates and golden Chalices knowledge was now decayed Princes Prelates and others were now more busied in building or beautifying materiall Temples and Chappels than in the gathering together of living stones and reedifying Gods spirituall Temple so that in this time of Monkery many religious Houses were erected either out of voluntary Devotion or enjoyned Penance Now insteed of the right administration of the Word and Sacraments came in the dumbe guize of the Masse and the people instead of the pure milke of the Word were intertained with feigned Liturgies Legends and Miracles their consciences loaden with a number of unprofitable Ceremonies and unwarrantable Traditions now there was great conâ—idence put in holy Graines hallowed Beades Agnus Dei's and the like Babies and the honour due to the Creator was given to the creaâ—ure Now the people made many fond vowes went many merry Pilgrimages and beheld many garish Processions now they were taught that abâ—tinence from meates and drinkes was Meritorious that the opus operatum the worke done was sufficient in their Sacraments and their Devotions and much of this service performed in an unknowne tongue Now the crownes of Martyrdome wherewith the first Bishops of Rome were honoured were changed into a Triple Crowne and the Pastorall Staffe beganne to quarrell with the Princely Scepter and all these things were carried by the name of the Church the People many of them beleeving as the Church beleeved and this Church was the Roman and this Roman Church was the Pope Concerning the Church in the next 500. yeares even to these our times the Church began to recover her strengthâ— and the light of the Gospell was notably discovered by Waldus in France and his followers Wickliffe in England Iohn Hus and Martin Luther in Germanie Now also by the benefit of Printing which was found out in the fifteenth Century the Tongues came to bee knowne Knowledge increased Bookes were dispersed and Learning communicated the Scriptures were perused the Doctors and Fathers read Stories opened Times compared Truth discerned and Falshood detected Now because there hath already and will hereafter be occasion to speak of Antichrist I will therfore heere point out his severall Ages About the yeare 607. Antichrist began in part to appeare and show himselfe rising by degrees untill he came to the height of impietie for as other things so Antichrist also was to have his rising growth height and fall even as monstrous and huge Beasts goe with their young ones many yeares as other creatures doe many monthes The maine strength of the Romish Antichrist consisted in those two Swords the Spirituall and Temporall now the Pope did not at once attaine to the managing of these two Swords but by degrees he came to usurpe this two-handed Sword The first step that hee made to the throne of pride was about the yeare 607 when Pope Boniface the third by the grant of that murderer Phocas tooke to himselfe the Title Authoritie and Supremacie over the whole Church The next time that he notoriously shewed himselfe was after the thousand yeare when Gregory the â—eventh claimed and usurped both the Swords that is a Soveraigne and Universall Iurisdiction not onely Ecclesiasticall over the Clergie but also Temporall over Kings and Emperours unto this second Soveraigntie they had long aspired but never attained untill the time of this Hildebrand in whom Antichrist came to his growth yea the Pope was discovered to be Antichrist by those Catholike Bishops the Bishop of Florence and Robert Grosthead Bishop of Lincolne and others Vpon this discovery of the Man of Sinne sundry of Gods people refusing the Marke of the Beast severed themselves from the Papall Communion whereupon the Pope and his Faction raised grievous persecutions against the servants of God To speake yet more particularly the degrees of Antichrist may thus be reckoned He had his Birth or rising in Boniface the third who tooke to himselfe that Antichristian title of universall Bishop which his Predecessor Gregorie so greatly condemned Hee had his growth or increase in the time of Pope Adrian the first and the second Councell of Nice who jointly agreed to set up the Adoration of Images and the practice therof to be generally received in the Church Hee came to his Kingdome and reigned in Pope Hildebrand who excommunicated and deposed Henry the fourth the lawfull Emperour and gave away his Empire to Rodulph and after his death to others He was in his jollitie and triumphed in Pope Leo the tenth and his Lateran Councell sâ—ewing himselfe a God in pardoning sinnes delivering soules out of Purgatorie defining Faith setting himselfe above a generall Councell controuling and judging all men himselfe to be judged by none professing for so it is recorded of Gregory the seventh That he was a God and could not erre In a word as my learned kinsman hath deciphered him when he usurped an universall authoritie over all Bishops the Pope was but Antichrist Nascent when he maintained the doctrine of Adoration of Images he was Antichrist Crescent when hee exalted himselfe above all Kings and Emperours hee became Antichrist regnant but when he was made Lord of the Catholike Faith so that none must beleeve more nor lesse nor otherwise then hee prescribed hee became Antichrist Triumphant Thus did the Pope in processe of time become a perfect Antichrist playing the Hypocrite and Tyrant both in Church and State exalting himselfe aâ— a Monarch over Gods house making his owne word and definition of equall authoritie with holy Scripture usurping temporal Iurisdiction over Civill States murthering Christs servants that yeelded not to his becke His last Age is his declining age wherein the Lord by the spirit of his mouth 2 Thess. 2.8 that is by the Ministerie of his Word Shall consume this Man of Sinne and this is come to passe in part For hee is already fallen into a Consumption whereon he irrecoverably languisheth notwithstanding all the help that can be made him by his Colledge of Physicians Canonists Schoolemen Priests and Iesuits but for his finall Destruction wee must expect it at the glorious comming of our blessed Saviour The summe of all is this the Pope having pearkt himselfe above his fellow Bishops it grieved him to be subject to Kings and Emperours not to exalt himself above them he distracted both Church and State in the point of Image-worship which occasioned much bloodshed in Christendome and then having weakened the Empire he became superior to Kings and Emperours there being nothing now but the Church in his way he preuailed over it by his Lateran Flatterers who set the Pope above a generall Councel that is aboue Gods Church a Generall Councell being indeed the Representative Church of God here on earth and the Pope himselfe being the Vertuall Church for so Gretser confesseth that by the Church
with Haymo as indeed his Commentaries on Saint Pauls Epistles are in a manner all taken out of Haymo as Doctor Rivet hath observed It is the report of our Ancestors saith Walafridus Strabo that in the Primitive times they were wont according to Christs Institution to Communicate and partake of the Body and Bloud of our Lord even as many as were prepared and thought fit Regino describeth the manner of Pope Adrians delivering the Communion to King Lotharius and his followers in both kindes The King saith hee takes the Body and Bloud of our Lord at the hands of the Pope and so did the Kings Fallowers Paschasius saith These bee the Sacramentâ— of Christ in the Church Baptisme and Chrysme and the Body and Bloud of Christ and Rabanus hath the selfe same words Now with Baptisme they joyne Chrysme because they used to annoint such as were baptized for otherwise Rabanus speakes precisely of two saying What doe these two Sacraments effect and then hee answers That by the one we are borne anew in Christ and by the other Christ abides in us Of the Eucharist Rabanus saith Bread because it strengthneth the body is therefore called the Body and Wine because it maketh bloud is therefore referred to Christs bloud Haymo saith the same with Rabanus Rabanus farther saith That the Sacrament in one thing and the power thereof another the Sacrament is turned into the nourishment of the body by the vertue of the Sacrament we attaine â—ternall life Hee saith the Sacrament which is the Bread is turned into our bodily nourishment nâ—w spâ—cies shewes and accidents can not nourish but these latter words of Rabanus are razâ—d â—ut whereas the Monke of Malmesbury witnesses that Rabanus wrote accordingly as is alleaged and this razure is observed by the publisher of Mathew of Westminsters Historie Haymo calls the Eucharist A Memoriall of that Gift or Legacie which Christ dimised unto us at his Death Rabanus saith that Christ at first instituted the Sacrament of his Body and Bloud with blessing and thanksgiving and delivered it to his Apostles and they to their Successors to doe accordingly and that now the whole Church throughout the world observes this manner Christianus Druthmarus reporting our Saviours Act at his last Supper sayth Christ changed the bread into his body and the wine into his bloud Spiritually he speaks not of any change of substances Walafridus Strabo saith That Châ—ist delivered to his Disciples the Sacraments of his body and bloud in panis vini substantiâ in the substance â—f bread and Wine When Carolus Calvus the Emperour desired to compose some diffeâ—ences about the Sacrament then on â—oot he râ—quired Bertram a learned man of that Age tâ— deliver hâ—s jâ—dgement in that poynt Whether the body and bloud of Christ which in the Church is received by the mouth oâ— tâ—â— faithful be celebrated in a mystery or in the truth anâ— whether it be the same body which was borne of Mary Whereunto hâ— returnes this answer That the bread and the wine aâ—e tâ—â— body and bloud of Christ figuratively that This body is tâ—e pledge and the â—igure the other the very naturall bodie That for the substance of the Creatures that which they were before consecration the same are they also afterward That they are called the Lords body and bloud because they take the name of that thing of which thâ—y are a Sacrament That there is a great difference betwixt the mystery of the bloud and body of Christ which is taken now by the faithfull in the Church and that which was borne of the Virgin Mary All which he proves at large by Scriptures and Fathers Your wisedome most excellent Prince may perceive saith he that I have proved by the testimonies of holy Scriptures and Fathers that the bread which is called Christs body and the Cup that is called his bloud is a figure because it is a mysterie PA. I except against Bertram his booke is forbid to be read but by such as are licenced or purpose to conâ—ute him PRO. Bertram wrote of the body and bloud of Chrâ—st as Trithemius saith and by your Belgicke or Lâ—w Countrey Index Bertram is stiled Catholicke Now this Index was published by the King of Spaines commandment the Duke of Alva and first printed at Antwerp in the yeare 1571 and often since reprinted Now so it is howsoever he be accounted a Catholicke Priest and much commended by Trithemius yet are this Catholicks writings forbid to be read as appeares by severall Indices the one set forth by the Deputies of the Trent Councel and another printed at Parts under Clement the eight Now these Inquisitors dealt too roughly and therefore the divines of Doway perceiving that the â—orbidding of the booke kept not men from reading it but rather oâ—casioned them to seeke after it thought iâ— better policie that Bertram should be suffered to goe abroad but with his keeper to wit some popish glosse to wait on him Seeing therefore say they we beare with many errours in other old Catholicke writers and extenuate them excuse them by inventing some device oftentimes deny them and â—aine some commodious sense for them when they are objected in disputation with our adversaries we doe not see why Bertram may not deserve the same equitie and diligent revisall lesâ— the Herâ—ticks cry out that we burne and forbid such antiquity as maketh for them and accordingly they have dealt wiâ—h Bertram for by their Recognition We must reade Invisibiliter in stead of Visibiliter and these words The Substance of the Creatures must be expounded to signifie outward shewes or Accidents But this will not serve the turne for Bertram speaking of the consecâ—ated bâ—ead and wine saith that for the substance of the creatures they remaine the same after consecration that they were before Now if they doe so then is not the substance of bâ—ead and wine changed into the substance of the flesh and bloud of Christ as the Trent Councel would have it Nor will it serve to say that by the substance of the Creatures is meant the outward accidents as the whitenesse of the bread the colour of the wine or the like for Bertram speakes properly that the consecrated bread and wine remaine the same in substance And it were an improper speech to attribute the word Substance to Accidents as to say the substance of the colour or rednesse of the wine or the like PA. Master Brerely suspects that this booke was lately set forth by Oâ—colampadius under Bertrams name PRO. This suspicion is cleered by the antient Manuscript copies of Bertram extant before Occolampadius was borne one whereof that great Scholler Causabon saw in the Librarie of Master Iames Gilot a Burgesse of Paris as he witnessed to the Reverend and learned Primate Doctor Vsher. And yet besides these Mâ—nuscripts Bertram
taught the same doctrine in other books also to wit De Nativitate Christi and de Animâ which are to be seene in the Libraries of the Cathedrall Church of Sarisburie and Bennet Colledge in Cambridge as the same Bishop Vsher observes PA. Was Bertram a learned man and of a good liâ—e PRO. Trithemius the Abbot gives him a large commendation For his excellent learning in Scripture his godly life his worthy Bookes and by name this of the Body and Bloud of Christ. Clodius de Sanctes â—aith Hee is put in the Catologue of Ecclesiasticall Writers for one Catholike in life and doctrine and your Brerely saith That ancient Catholike Writers doubt not to honour Bertram for a holy Martyr of their Church Now are wee come to our famous countrey-man Scotus much what of Bertrams standing and both of them in favour with Charles unto whom as Bertram Dedicated his Treatise of the Sacrament so also Ioannes Scotus wrot of the same argument and to the same effect that Bertram had done Bellarmine saith That Scotus was the first who in the Latine Church wrot doubtâ—fully of the reall presence It is indeed their fault that we have not his Booke yet may wee presume that he wrot positively neither doe we any where find that his booke of the Sacrament was condemned before the dayes of Lanfrancke who was the first that leavened the Church of England with this corrupt doctrine of the carnall presence so that all this while to wit from the yeare 876 to 1050 he passed for a good Catholike PA. Was Scotus a man of that note PRO. He was as Possevine saith Scholler to Bede Fellow-pupill with Alcuinus and accounted one of the founders of the Vniversitie of Paris and in the end dyed like a Martyr For after that he came into England and was publike Reader in Oxford by the favour of King Alfred he retired himselfe into Malmsbury Abbey and was there by his owne Schollers stabbed to death with Pen-knives and this was done saith Bale and others Fortassis non sine Monachorum impulsâ— haply not without the Monks procurement being murdered by his Schollers whiles he opposed the carnall presence which then some private persons began to set on foot By his birth he was one of the Scottish or Irish nation and is sometime called Erigena sometime Scotigena He was sirnamed Scotus the Wise and for his extraordinary learning in great account with our King Alfred and familiarly entertained by Charles the Great to whom he wrote divers letters In a word there is an old homely Epitaph which speakes what this Scotus was Clauditur hoc tumulo Sanctus Sophista Ioannes Qui ditatus erat jà m vivens dogmate miro Martyrio tandem Christi conscendere regnum Quoâ— meruit sancti regnant per saecula cuncti Vnder this stone Lyes Sophister Iohn Who living had store Of singular Lore At length he did merit Heaven to inherit A Martyr blest Where all Saints rest Or thus Here lyes interr'd Scotus the Sage A Saint and Martyr of this Age. Of Images and Prayer to Saints Ionas Bishop of Orleance who wrote against Claudius bishop of Turin in the defence of Images holds that The Images of Saintâ— and Stories of divine things may bâ—e painted in the Church not to be worshipped but to be an oâ—nament and to bring into the minds of simple people things done and past But to adore the Creature or to give it any part of divine honour we count it saith he a vile wickednesse detesting the doâ—r thereof as worthy to be accursed It is flâ—t impiete saith the same Ionas out of Origen to adore any save the Father Sonne and Holy Ghost Agobardus bishop of Lyons saith That the Ancients they had the pictures of the Saints but it was for historie sake and not for adoration and that none of thâ— ancient Catholicks haply thought that Images are to be worshipped or adored And the Orthodoxe Fathers for avoiding of superstition did carefully provide that no pictures should bee set up in Churches lest that which is worshipped should be painted on the walls Rhemigius saith That neither Images nor Angels are to be adored and Walasfridus Strabo would not have divine honour given to ought that is made by us or any other Creature Now what say the Papists to these Testimonies Baronius yeelds us Walafridus Strabo Ionas bishop of Orâ—leance Hincmarus Archbishop of Rhemes and saith That they foâ—sooke the received opinion of the Church and yet they were ever held sound Catholicks Bellarmine saith That Ionas was overtaken with Agobard his errour and other bishops of France in that Age and therefore puts in a Caveat that Ionas must bee read warily So that by their owne confession the learnedst and famousest men of this Age stand for us in this point this makes them seeke to suppresse such testimonies as are given of them Papirius Massonus set forth this booke of Agobards and delivers the argument therof to be this Detecting most manifestly the errours of the Greciâ—ns touching images pictures he to wit bishop Agobard denies tâ—at they ought to be worshipped which opinion all we Catholicks do allow and follow the testimony of Gregory the great concerning them Now this passage the Spanish Inquisitors in their expurgatorie Index Commanded tâ— bee blotted out and this is accordingly performed by the Divines of Collen in their late corrupt Edition of the great Bibliothek of the ancienâ— Fathers To close up this poynt Charles the Great was seconded by his Sonne Lewis the Godly for by his appointment the Doctors of France assembled at Paris in the yeare 842 and there condemned the adoration of Images It is not strange saith Ambrose Ansberâ—us that our prayers and teares are not offered up unto God by us but by our High Priest since that Saint Paul exhorts us to offer up the Sacrifiâ—e of Praise unto God Haymo upon those words of Isay 〈◊〉 enim Pater noster Thou O Lord art our Father Isay. 6â— ver 16. â—aith Et rectè solum invocamus ac dâ—p ecamur te And we doe right onely to invocate thee and to make our supplication to thee Of Faith and Merit Claudius Scotus saith that Faith alone saveth us because by the works of the Law no man shall be justified yet he addeth withall this caution Not as if the works of the Law should be contemned and without them a simple faith so he calleth that solitary faith which is a simple faith indeed should bee desired but that the works themselves should be adorned with the Faith of Christ. Rhemigius saith That in truth those onely are happy who are freely justified of grace and not of merit Haymo saith Wee are saved by Gods grace and not our owne merits for we have no merits at all Ambros. Ansbertus expounding that place Revel 19.
that Though Berenger retracted yet they could never reclaime all those whom he in divers countreyes had drawne away And no marvaile since they leaned not on the weake reede of mans authoritie but on Gods word which abideth for ever Of Images and Prayer to Saints Anselmus Laudunensis in his Interlineall Glosse on the Bible Composed out of the Fathers writings expounds that text of Deuteronomy Formam non vidistis ye saw no manner of similitude Deut. 4.15 in this sort Ne scilicet volens imitari sculpendo faceres Idolum tibi lest that willing to resemble that similitude by engraving thou shouldst set up an Idol to thy selfe In the former times it was a great question Whether at all or how farre or after what manner the Spirits of the dead did know the things that concerned us here and consâ—quently whether they pray for us onely in generall and for the particulars God answereth us according to our severall necessities where when and after what maner he pleaseth Anselmus Laudunensis Interlineall Glosse upon that text Abraham is ignorant of us and Irael knoweth us not Esay 63.16 noteâ—h that Augustine saith that The dead though Saints in heaven doe not know what the living doe no not though they bee their owne children of whom in all probability they have a more speciall care And indeed Saint Austine in his booke Of the care for the dead makes this inference upon that place of Scripture that If so great Patriarks as was Abraham knewe not what befell the people that came of them it was no way likely that the dead doe entermeddle with the affaires of the living either to know them or to further them and Theophylact gives some reason hereof sayiâ—g Therefore it may be said that the Saints both those that lived before and sinâ—â— Christs time doe not know all things and that this is done that neither the Saints themselves should bee too highly conceited nor others esteeme them above that which is meete And whereas the Romanists repose such confidâ—nce in the intercâ—ssion of Saints that they looke to receive farre greater benefit by thâ—m than by their owne prayers Theophylact tracing Saint Chrysostome in this very point meâ—ts with this their concâ—it Obsâ—rve saith he that although the Saints doe pray for us as the Apostles did still for her to wit the woman of Canaan yet we praying for our selves doe prevaile much more I will close up this point with the testimonie of one of our kings of England William the second It appeareth by writers saith Holinshead out of Eadmerus that hee doubted in many poynts of the religion then in credit for hee sticked not to protest openly that he beleeved no Saint could proâ—it any man in the Lords sight and therefore neither would he nor any that was wise as he affirmed make intercession either to Peter or any other for helpe Of Faith and Merit Theophylact saith The Scripture that is God himselfe who gave the Law hath fore-ordained that wee are justified not by the Law but by Faith and againe the Apostle having showne how that the Law accurseth but Faith blesseth he now sheweth that Faith onely justifieth and not the Law And Anselme saith Truely by Faith onely was Abraham said to have pleased God and this was imputed to him for righteousnesse Radulphus Ardens saith and that from the Testimonie of Saint Augustine that God crowneth onely his owne grace in us and the same Radulphus as I finde him alleadged by Dâ—ctor Vsher in his learned Answer to the Iesuits Challenge in Ireland in the point of Merit for I could not elswhere meete with him saith God crownes nothing else in us but his owne grace who if he should dâ—ale strictly wiâ—h us no man living should be justified in his sight whereupon the Apostle who laboured more than all sâ—ith I reckon that the sufferings of this time are not worthy to bee compâ—red with the glory which shall bee reâ—â—â—aled in us therefore this agreement is nothing else but Gâ—ds voluntarie promise In like sort Occumentus a Greeke Scholiast saith Wee cannot suffer or bring in any thing worthy of the reward that shall be and our Anselme Archbishop of Canterbury more fully saying If a man should serve God a thousand yeeres and that most fervently he should not deserve of Condignitie to be halfe a day in the kingdome of heaven Besides it it evident that this doctrine of free-grace was the received doctrine of the Church both abroad and here in England shortly after the Conquest and for divers ages after taught and believed both of Priest and people for there was a certaine forme of Instruction appointed to be given unto men upon their death-beds to prepare them thereunto and to leade them unto Christ. It was put into question and Answer was commonly to be had in their Libraries and thought for so saith Cardinall Hosius expressely to be made by Anselme Archbishâ—p of Canterbury Amongst the questions propounded to the sicke-man this was one Doâ—st thou believe that thou canst not be saved but by the death of Christ whereunto hee when hee hath made answer affiâ—matively he is presently directed to make use thereof in this manner Goe to therefore as long as thy soule remaines in thee place thy whole confidence in this death onâ—ly have confidence in no other thing commit thy selfe wholly to this death with this alone cover thy selfe wholly If he say unto thee that thou hast deserved damnationâ— say Lord I set the death of our Lord Iesus Christ betwixt mâ— my bad merits and I offer his merit in sâ—eed of the merit which I ought to have but yet have not Here was a Cordiall for a sick-soule in extrâ—mis more soveraign than their extreme unction or Holy-water-sprinkle than any Indâ—lgences Reâ—â—kques or Images yet their quesy stomacks caÌ„not now digest this Catholicon but have called S. Anselms visitation iâ—to the Spanish inquisition and there by their expurgatorie Index set out by Cardinall Quiroga have commanded these Interrogatories to bâ— blotted out Dost thou believe to come to glory not by thine owne merits but by the vâ—rtue and merit of the passion of our Lord Iesus Christ and Dost thou believe that our Lord Iesus Christ did dye for our salvation and that none can be saved by his owne merits or by any other meanes but by the merit of his passion whereby wee may observe saith our learned and laborious Bishop Vsher how late it is since our Romanists in this maine and most substantiall poynt which is the very foundation of all our Comfort have most shamefully departed from the Faith of their fore-fathers THE TWELFTH CENTVRIE from the yeere one thousand one hundred to one thousand two hundred PAPIST YOu sayd that Satan was loosed in the former ages was he bound in this PROTESTANT In this age he was mainely curbed by the
and Antichrist who as he said was then borne and in the Cittie of Rome and should be advanced in the Sea Apostolicke of whom the Apostle sayd Hee should extoll himselfe above all that is called God and that the seaven Crownes were the Kings of the earth that obeyed him but in the end the Lord should consume him with the spirit of his mouth I know indeed that Parsons saith the Pope censured him for certaine fond Prophecies as also some errours about the Trinity Extravag de Trinit But others have made his just Apologie and cleered him from that imputation Besides all is not Gospell that is set downe in the Popes Decretalls or Extravagants no not in their owne account With this of the Prophet Ioachim agreeth that of the Prophetesse Saint Hildegard foretelling the utter extinguishing of Religion amongst them of the Romish order The Romane Empire saith this Prophecie shall decay and those Princes who did cleave unto it shall separate themselves from it and be no longer subject to it this Empire in the West thus decaying without hope of repayring the Miter of the Apostolicke honour shall also perish because neither Princes nor other shall find ullam religionem any religion in the Apostolike order that is in the Popes therefore they shal take away the honour of the Pope who shal scarcâ—â—â—ve Rome a few bordering places under his Miter All worldly Princes saith the same Nunne as also the common people shall fall upon your Priests which hitherto have abused me they shall take away your substance and riches the holy Church is polluted by them Now also lived Peter Bruis and his disciple Henry a monke of Tholouse who for divers yeares together preached the word of God about Tholouse and in the end â—eter was taken burned Papirius Massonius deriveth the pedegree of the Waldenses from these two he saith further that they preached against transubstantiation or the carnall presence the adoration of the crosse as also against praying for the dead and other tenets of the Roman Church Saint Bernard saith they denyed purgatory and invocation of Saints and the same Bernard more credulous than reason required reproveth them that like the Manichees they condemned the use of matrimony and of flesh and denyed also baptisme to infants but especially against Henry he objecteth the keeping of a Concubine and playing at dice It is great pitty that their owne bookes are made away so that we are constrained to picke out their life and doctrine from the writings of their professed adversaries whose report may justly be suspected for even in like manner we reade in Tertullian that monstrous opinions and crimes were imputed to the first Christians And yet Bernard in the meane time saith they are sheepe in habit and these are they that would seeme good and yet are not wicked and yet would not seeme so It must needs be then that their outward conversation was good it is also confessed that their disciples went cheerefully to the fire and constantly suffered al extreamities for the doctrin of their faith now how could this agree with a dissolute life and doctrine Petrus Cluniacensis a bitter adversary of theirs having charged them with divers errors seemeth to have perceived that he had done them wrong for he addeth these words But because I am not yet fully assured that they thinke and preach so I will deferre my answere untill I have undoubted certainty of that they say They were favoured both of Clergie and Laietie and followed with such multitudes that the Temples saith Bernard remained without people the people without Priests and Priests without due reverence yea Saint Bernard himselfe was glad to write to Hildefonsus Earle of Saint Giles in whose territories they preached to desire the Earle that he would no longer protect them the argument brought against these professors was the same with that which is used at this day Have our Fathers then erred so long a time are so many men deceived have these onely the truth And so I come to speake of the Waldenses PAP What say you to these Waldenses were they men of a good life and sound doctrine had they any visible congregations had they any lawfull ordination and succession were they of any long standing and continuance and if they had can you shew that they agreed with you in point of faith and Religion PROT. The Waldenses began to shew themselves about the yeere 1160 saith Gretser the Iesuite their adversaries gave them sundry names sometimes from the place of their aboade they were called Pauperes de Lugduno poore men of Lions a Cittie in France sometime Albigenses from the Cittie and Country of Albi and usually Waldenses of their principall teacher Petrus Waldus This Waldus was a rich Merchant and Citizen of Lyons in France who seeing one fall downe dead in the streete made so good use of this spectacle of mans frailety as that he forthwith began to repent and change his former course of life giving almes to the poore and betaking him to the study of the Scripture he profited so well therein that hee translated divers parts thereof out of Latine into the French tongue and taught the same in the Mother tongue to the people that frequently resorted to him This doing displeased the Romish Prelates who were like the dog under the manger that can neither himself eate the hay nor yet will let the horse eate it so that they raised persecution against Waldus and his followers and this persecution was the occasion to spread their doctrine farther abroade not onely over France but almost over all the parts of Europe Now what the Waldenses were let one of their Inquisitours speake Rainerius whose booke Gretser the Iesuite lately set out among other writers against the Waldenses saith Amongst all Sects which are or have formerly beene none is more pernicious to the Church than that of the Leonists First because it continued longer than any other for some say it hath lasted ever since Pope Silvester others say ever since the Apostles Secondly because no Sect is more generall all than this for there is scarce any Country in which it is not found Thirdly whereas other Sects deterre men with their horrible blasphemies this Sect of the Leonists maketh a great shew of godlinesse because they live righteously before men and bâ—leeve all things rightly touching â—od and concerning all other Articles of the Creed onely they blaspheme the Roman Church and Clergie in which thing the Laitie is forward to give credit unto them PAP Parsons the Iesuite and others charge the Waldenses with divers errours and enormities so that howsoever in some points they agreed with the Protestants yet they mainely differ'd from them in other so that they cannot both belong to one and the same Church PROT. The learned on our sides have notably cleered the
Waldenses from such foule imputations The first Article Objected Parsons saith they held that when the flesh doth burne that all conjunction with man or woman is lawfull without destinction The three Conversions the 3 part chap. 3 nu 12. Answere Indeed many have borne false witnesse against them but their witnesse doe not agree together I know this is objected by Parsons and others and yet Reinerius who was one of their Inquisitors said of them as is already alleaged that they made a great shew of Godlines and lived righteously before men and beleeved all things rightly touching God and concerning all other Articles of the Creed Againe Casti sunt Leonistae the Leonist's liue chastly and againe Quae libet naturâ turpia devitant They avoyd whatsoever is naturally dishonest Claudius Seisselius Archbishop of Turin a man in great credit under Lewes the twelfth King of France although he had written a booke expresly against the Waldenses yet he thus farre cleereth them saying that it makes much for the confirmation and toleration of that profâ—ssion that setting aside differences in point of Faith in other things they welnigh leade a more godly life than other Christians for they sweare not unlesse they he constrayned they seldome take the name of the Lord in vaine and they are very carefull to keepe their promise When some of the Cardinalls and Prelates accused the remainders of the Waldenses in Merindol and Cabriers that they were Heretickes sorcerers and incestuous persons and thereupon mooved that good King Lewis the twelfth to roote them out the Waldenses having notice hereof sent their Deputies to his Majesty to declare unto him their innocencie whereupon the Prelates were instant upon the King not to give such Heretikes any accesse or audience but the King answered that if he were to make warre against the Turke he would first of all heare him whereupon the King sent master Adam Fume his Master of Requests and one Doctor Parvi his confessor to search and inquire both into their life and religion the Commissioners accordingly visited those places and upon their returne related to the King what they had found namely that Infants were baptized the Articles of faith were taught the Lords Prayer the ten Commandements the Lords day observed the Word of God Preached and no shew of wickednesse or fornication to be perceived amongst them onely they found not any Images in their Churches nor any ornaments belonging to the Masse The King hearing this report of the Commissioners sayd and he bound it with an oath that they were better men than he or his people better than himselfe and the rest of his subjects And thus we have cleared the Waldenses from Parsons his first imputation a foule slander indeed but yet such as we finde was cast upon the auncient Christians as well as upon them and most unjustly and untruely upon both of them Object They held that it was not lawfull for Christians to sweare at all for any cause whatsoever because it is written Doe not sweare Matthew 5. Iames 5. They held also that the magistrate ought not to condemne any to death because it is written Iudge not Matthew chap. 7. Luke chap. 6. Parsons loco citato Answere Claudius Seissel as before is alleadged saith indeed that they doe not sweare unlesse they be constrained belike then being lawfully called they refuse not to sweare in Iudgement in triviall matters they would not sweare rashly according whereunto they alleadged our Saviours precept besides they affirme that there are lawfull oathes tending to the honour of God and their Neighbours good and they alleadge that place in the sixth to the Hebrewes 16. that an oath for confirmation to them is an end of all strife The other cavill arose upon their complaining that the magistrates delivered them to death without any other knowledge of the cause than the bare report of their Inquisitors Priests and Friers who were parties and their professed enemies otherwise the Waldensian doctrine was that they were not to suffer the Malefactour to live Object They hold that the Apostles Creed is to be contemned and no account at all to be made of it and that no other prayer is to be used but onely the Pater Noster set downe in Scripturâ— Parsons quò suprà Answere This is an idle cavill for Reinerius hath already told us that they beleeve all the Articles contained in the Creed besides in their bookes they have very good and Catholike expositions of the Creed Doe these men then slight the Creed They doe not indeed hold the Creede to be a prayer no more doe they that of the Angels Haile to Mary they hold it to be a salutation and no direct invocation as Claudius Seissel saith it followes not hence because they hold not the Creede nor the Angelicall Salutation to be any direct prayer that therefore they neglect the Creede The other allegation is as idle for their owne writers Reyner and others record divers other of their prayers as for grace before meate this He that blessed the five Barly loaves and two Fishes in the Desert to his Disciples blesse this table unto us and after meate thus God which hath given us corporall food give us also spirituall life Object They held that the power of consecrating the body of Christ and of hearing confessions was left by Christ not onely to priests but also to lay-men if they be just Parsons ibid. Answere The first part of this Article they held not but rather the contrary that neither Priests nor Laikes could consecrate the body of Christ for Reinerius saith They doe not beleeve the Sacrament to be the true body and blood of Christ but the bread consecrated is called in a certaine figure the body of Christ as it is sayd the Rocke was Christ and the like For the second they sayd truely and we hold that we are to confesse our faults one to another Iames 5 16. yea though they be Lay-people so they be godly and discreet and able to counsaile and comfort us but especially to the discreet and learned Minister of Gods Word to receive from him Ghostly comfort counsaile and upon our hearty repentance absolution Object They held that no Priests must have any living at all but must live on almes and that no Bishops or other dignity is to be admitted in the Clergie but that all must be equall Parsons ibid. Answere That their Ministers may not lawfully take and enjoy livings or that it was sinne so to doe they taught not but were sorry they had not sufficient stayed livings for them whereby they might have more time to their studies and greater opportunity to instruct them with necessary doctrine and knowledgeâ— but they were not ashamed of their Ministers that were content to worke with their hands to get their living as the Apostles had done before them So that if they spoke ought that looked that way
were so powerfull that they brought an hundred thousand fighting men into the field and were then very likely to have utterly overthrowne Simon Montfort Generall of the Papall armie had not the unexpected death of the King of Arragon intercepted by ambush quite discouraged and dissolued the Albigenses army Besides if the Waldenses had not had any visible assemblies what needed such councels consultations conferences disputations inquisitions and examinations bans and excommunications against them They set up the order of Dominican and Franciscan Friers to preach against them they leavied forces of Pilgrimes Cruciferi or crossed souldiers to fight against them they published their Croysadoes promised their pardon of sinnes and remission of pennance enjoyned to as many as would take up the badge of the crosse and weare it on their coate-armour and goe against the Waldenses as against Sarracens and Infidels Now sure had the Waldenses beene but some few dispersed and meane persons they needed no such stirre to suppresse them But we finde that they used all possible meanes for to quell them Pope Inncent the third about the yeere 1180 called a a solemne Councell at Lateran against them Caelestine the third in the yeare 1197 confirmed the order of the Cruciferi or crossed souldiers and they were to warre against them The Monke of Auxerre in France saith That the Pope sent his Bulls farre and neere and granted them pardon of sinnes and absolution of pennance to such as should serve in his warres against the Waldenses About this time was the holyhouse of Inquisition set up by Pope Innocent the third and the mastership thereof committed first to Frier Reiner and Guido and afterwards to Saint Dominicke and his order Eymericus hath given certaine directions to the Inquisitors and Commissioners and Francis Pegna hath glossed upon them and there were lately to be seene the severall consultations of the Bishops and Lawyers of France in what sort they were to proceed against the Waldenses And the Monk of Newborrow tels us that when the Waldenses came into England under the name of Catharist's or Publicans there was strict charge given under paine of excommunication that none should receive harbour or keepe them within their houses liberties or territories nor to have any commerce or manner of dealing with them and if any of that sect dyed in that state that upon no termes they should have any prayer or Christian buriall but they saved them a labour of buriall for Caesarius saith that at the taking of La-vail there were foure hundred of them burnt and the rest hanged and the like execution done in divers other places and namely at Vaurcastle where after they had strangled the Governour Aimerius they stoned to death the Lady Girard the Popes Legats not sparing as Thuanus saith any Sexe at all Now all this they patiently endured so that as Altissidore saith the beholders were astonied to see them goe so cherefully to their death and withall to exhort one another to abide the fierie tryall PAP There might be great numbers of the Waldenses and them of the meaner sort PROT. That is not so for Du Haillan saith that many Noble and worthy men tooke part with them even to the hazzarding of their lives and estates namely the Earles of Tholouse of Cominges of Bigorre of Carmain of Foix as also the King of Arragon for Remond had marryed Ioane once Queene of Sicilie sister to Iohn King of England by whom he had a sonne called also Remond after the decease of Ioane he married Elenor sister of Peter King of Arragon so that he was strong in affinity and confederacy besides that he had as one saith as many citties and castles and townes as the yeere hath dayes By the way we may observe that considering the neere alliance which was betweene the Earle of Tholouse and his brother in law the King of England as also the Earles lands lying so neere to Guienne then in the possession of the Englâ—sh hence I say we may observe that this made the way more easie to communicate the doctrine and profession of the Waldenses unto their neighbouâ—s of the English Nation PAP You tell us of great troupes of the Waldenses and yet they had but bad successe PROT. We must not measure the lawfulnesse of warre by the issue nor judge the cause by the event The eleven Tribes of Israel were appointed by God himselfe to goe and fight against the Benjamites the Israelites were moe in number than the Benjamites and had the better cause and yet the Israelites were twice overcome by the Benjamites so King Lewis of France fighting against the Turke his army was scattered and himselfe dyed of the Plague â—esides you have little reason to stand on the successe of this warre It is true indeed that their chiefe Cittties Tholouse and Avignion were taken and the King of Arragon was slaine in the Waldensian warre but so also was Simon Montfort Generall of the Popes army he was slaine like Abimelech Iudges 9 with a stone cast out of a sling or engine and the same supposed to be â—lung or darted by a woman And as for King Lewis he dyed at the siege of Avignion and as Mathâ—w Paris saith sustained great losses by a terrible plague strong and venemous flyes and great waters devouring and drowning his army so that there were two and twenty thousand French slaine and drowned during that seige Lastly the Waldenses had no such ill successe for though themselves were persecuted yet their doctrine was thereby communicated to others and spread abroad throughout the world PAP You make as if the Pope had dealt ill with the Albingenses but they dealt ill with him for the Earle of Tholouse or some of his subjects killed the Popes Legat Frier Peter de Casteaneuff and this was it that stirred up the Pope PROT. This was but a colour of the warre and an untruth when the Popes Legat charged the Earle with this fact his answere was that he was no way culpable of the Fryers death that there were many witnesses of the death of the sayd Monke slaine at S. Giles by a certaine Gentleman whom the said Monke pursued who presently retired himself to his friends at Beâ—caire that this murther was very displeasing to him and therefore he had done what lay in his power to apprehend him and to chastise him but that he escaped his hands that had it beene true which they layd to his charge and that he had beene guilty of the fact yet the ordinary courses of justice were to be taken against him and not to have wracked their anger upon his subjects that were innocent in this case In the end he was forced to confesse that he was guilty of the murder onely because it was committed within his territories so that he was glad to doe pennance and that in a strange sort for the Legat
knowledge of Letters and study of Tongues specially the Greeke Latin began to spread abâ—â—ad thorow divers parts of the West Of this number were Emanuel Chrysoloras of Constantinople Theodorus Gaza of Thessalonica Georgius Trapezuntius Cardinall Bessarion and others in like sort also afterwards Iohn Capâ—io brought the use of the Greeke and Hebrew tongues into Germany as Faber Stapulensis observeth And in the beginning of this age Hebrew was first taught in Oxford as our accurat Chronologer Mr. Isaacson hath observed Now also lived Nicholas de Lyra a converted Iew who commented on all the Bible In this age there were divers both of the Greeke and Latin Church who stood for Regall Iurisdiction against Papall usurpation and namely Barlaam the Monke Nilus Archbishop of Thessalonica Marsilius Patavinus Michael Cesenas Generall of the gray Friers Dante the Italian Poet and William Ockam the English man sometime fellow of Merton Colledge in Oxford surnamed the Invincible Doctor and Scholler to Scotus the subtile Doctor Now also lived Durand de S. Porciano Nilus alleadgeth divers passages out of the generall Councels against the Popes supremacy and thence inferreth as followeth That Rome can not challenge preheminence over other Seas because Rome is named in order before them for by the same reason Constantinople should have the preheminence over Alexandria which yet she hath not From the severall and distinct boundaries of the Patriarchall Seas he argueth that neither is Rome set over other Seas nor others subject to Rome That whereas Rome stands upon the priviledge that other places appeale to Rome he saith That so others appeale to Constantinople which yet hath not thereby Iurisdiction over other places That whereas it is said the Bishop of Rome judgeth others and himselfe is not judged of any other he saith That St. Peter whose successour he pretends himselfe to be suffred himselfe to be reproved by S. Paul and yet the Pope tyrant-like will not have any enquire after his doings Barlaam prooveth out of the Chalcedon Councell Canon 28. That the Pope had not any primacy over other Bishops from Christ or S. Peter but many ages after the Apostles by the gift of holy Fathers and Emperours if the Bishop of Rome sayth hee had anciently the supremacy and that S. Peter had appointed him to be the Pastour of the whole Church what needed those godly Emperours decree the same as a thing within the verge of their owne power and jurisdiction Marsilius Patavinus wrote a booke called Defensor Pacis on the behalfe of Lewis Duke of Baviere and Emperour against the Pope for challenging power to invest and depose Kings Hee held that Christ hath excluded and purposed to exclude himselfe and his Apostles from principality or contentious jurisdiction or regiment or any coactive judgement in this world His other Tenets are reported to be these 1 That the Pope is not superiour to other Bishops much lesse to the Emperour 2. That things are to be decided by Scripture 3. That learned men of the Laiety are to have voyces in Councels 4. That the Cleargy and the Pope himselfe are to be subject to Magistrates 5. That the Church is the whole coÌ„pany of the faithfull 6. That Christ is the Head of the Church and appointâ—d none to be his Vicar 7. That Priests may marry 8. That St. Peter was never at Rome 9. That the popish â—ynagogue is a denne of theeves 10. That the Popes doctrine is not to be followed With this Marsilius of Pâ—dua there joyned in opinioÌ„ Iohn of Gandune and they both held that Clerkes are and should be subject to secular powers both in payment of Tribute and in iudgâ—ments specially not Ecclesiasticall so that they stood against the Exemption of Clerkes Michael Cesenas Generall of the Order of Franciscans stood up in the same quarrell and was therefore deprived of his dignities by Pope Iohn the two and twentieth from whom he appealed to the Catholicke universâ—ll Church and to the next generall Councell About this time also lived the noble Florentine Poet Dante a learned Philosopher and Divine who wrote a booke against the Pope concerning the Monarchy of the Emperour but for taking part with him the Pope banished him But of all the rest our Countrey-man Ockam stucke close to the Emperour to whom he sayd that if he would defend him with the sword he againe would defend him with the Word Ockam argueth the case and inclineth to this opinion that in temporall matters the Pope ought to be subject to the Emperour in as much as Christ himselfe as he was man professeth that Pilate had power to judge him given of God as also that neither Peter nor any of the Apostles had temporall power given them by Christ and hereof he gives testimony from Bernard and Gregory Ockams writings were so displeasing to the Pope as that he excommunicated him for his labour and caused his treatise or worke of ninety dayes as also his Dialogues to be put into the blacke bill of bookes prohibited and forbidden It is true indeed that Ockam submitted his writings to the censure and judgement of the Church but as hee saith to the judgement of the Church Catholike not of the Church malignant The same Ockam spoke excellently in the point of generall Councels Hee held that Councels are not called generall because they are congregated by the authority of the Romane Pope and that if Princes and Lay-men please they may be present have to deale with matters treated in general Councels That a generall Councell or that congregation which is commonly reputed a generall Councell by the world may erre in matters of faith and in case such a generall Councell should erre yet God would not leave his Church destitute of all meanes of saving truth but would raise up spirituall children to Abraham out of the rubbish of the Laiety despised Christians and dispersed Catholikes Wee have heard the judgement of the learned abroad touching Iurisdiction Regall and Papall let us now see the practice of our owne Church and State In the Reigne of King Edward the third sundry expresse Statutes were made that if any procured any Provisions from Rome of any Abbeyes Priories or Benefices in England in destruction of the Realme and holy Religion if any man sued any Processe out of the Court of Rome or procured any personall Citation from Rome upon causes whose cognisance and finall discussion pertained to the Kings Court that they should be put out of the Kings protection and their lands goods and chattels forfeited to the King In the Reigne of King Richard the second it was enacted That no Appeale should thenceforth be made to the Sea of Rome upon the penalty of a Praemunire which extended to perpetuall banishment and losse of all their lands and goods the words of the statute are If any purchase or pursue
the Friars be not liegemen to the King ne subject to his lawes For though they stealen mens Children to enter into their orders it is sayd there goes no law upon them Friars saien apertly that if the King and Lords and other men stonden thus against their begging and other things Friars will goe out of the land and come againe with bright heads and looke whether this be treason or no Friart faynen that though an Abbot and all his Covent ben open traytours yet the king may not take from them an halfe penny Friars also destroyen the Article of Christian faith I beliefe a common or generall Church for they teachen that thâ— men that shall be damned be members of holy Church and thus they wedden Christ and the divel together Friars by hypocrisie binden men to impossible things that they may not doe for they binden them over the commandements of God as they themselves say Friars wast the treasure of the land forgetting Dispensations vaine pardons and priviledges But of the pardon that men usen to day fro the Court of Rome z they have no sikernes that is certainty by holy writ ne reason ne ensample of Christ or his Apostles By this we see that Wickliffe stoutly opposed those Innovatours the Friers who like their successours the Iesuites taught and practised obedience to another Soveraigne than the King persecution for preaching the Gospell exemption of Cleaâ—gy-men the use of Legends in the Church and reading of fables to the people pardons and indulgences the heresie of an accident without a subject singular and blind obedience and lastly workes of Supererogation Now whereas Wickliffe was reputed an Heretike it is likely that this imputation was laid upon him especially by Friars to whose innovations he was a professed enemy PAP Many exceptions are taken against Wickliffe and namely that hee held That God ought to obey the divell PROT. Our learned Antiquary of Oxford Doctour Iames hath made Wickliffes Apology and answered such slanderous objections as are urged by Parsons the Apologists and others Now for the objection made there is neither colour nor savour of truth in it there was no such thing objected to him in the Convocation at Lambeth neither can his adversaries shew any such words out of any booke written by Wickliffe although he wrote very many Indeed wee finde the quite contrary in his workes saith his Apologist for Wickliffe saith That the divel is clepid that is called Gods Angell for he may doe nothing but at Gods suffering and that he serveth God in tormenting of sinfull men The phrase indeed is strange and if either he or any of his Schollers used such speeches their meaning haply was that God not in his owne person but in his creatures yeeldeth obedience to the devill that is sometimes giveth him power over his creatures PAP Wickliffe taught That Magistrates and Masters are not to be obeyed by their subjects and servants so long as they are in deadly sinne PROT. Even as light House-wives lay their bastards at honest mens doores so you falsely father this â—is-begotten opinion on Wickliffe which some of your owne side say belongs to one Iohn Parvi a Doctour of Sorbone And indeed in right it is your owne inasmuch as you upon colour and pretence of heresie in Princes absolve subjects from their Allegeance and raise them up in armes against their lawfull Soveraigne witnesse your bloody massacres in France the death of the two last Henryes in France the untimely death of the Prince of Orange the many attempts and treasons against Queene Elizabeth as also that hellish designe of the Gun-powder treason But supppose Wickliffe said so yet his words might have a tollerable construction to wit that a Prince being in state of mortall sinne ceased to be a Prince any longer he ceased to be so in respect of any spirituall right or title to his place that he could pleade with God if he were pleased to take the advantage of the forfeiture but that in respect of men he had a good title still in the course of mundane justice so that whosoever should lift vp his hand against him offered him wrong Wickliffe indeede admonisheth the King and all other inferiour Officers and Magistrates as elsewhere he doth Bishops That he beareth not the sword in vaine but to doe the office of a King well and truely to see his Lawes rightly executed wherein if hee faile then he telleth him that he is not properly and truely a King that is in effect and operation which words are spoken by way of exhortation but so farre was hee from mutiny himselfe or perswading others to rebellion that never any man of his ranke for the times wherein he lived did more stoutly maintaine the Kings Supremacy in all causes as well as over all persons ecclesiasticall and civill against all usurped and forreine Iurisdiction and one of his reasons was this that otherwise he should not be King over all England but Regulus parvae partis a petty governour of some small parts of the Realme PAP Wickliffe taught that so long as a man is in deadly sinne he is no Bishop nor Prelate neither doth he consecrate or baptize PROT. If Wickliffe said so he sayd no more than the Fathers and a Councell said before him Saint Ambrose saith Vnlesse thou embrace and follow the good-worke of a Bishop a Bishop thou canst not be The Provinciall Councell saith Whosoever after the order of Bishop or Priesthood shall say they have beene defiled with mortall sinne let them be remooved from the foresaid orders The truth is Wickliffe lived in a very corrupt time and this made him so sharpely inveigh against the abuses of the Cleargy but abusus non tollit rei usum and yet Wickliffe writeth against them that will not honour their Prelats And hee elsewhere expresseth his owne meaning that it is not the name but the life that makes a Bishop that if a man have the name of a Prelate and doe not answere the reason thereof in sincerity of doctrine and integrity of life but live scandalously and in mortall sinne that he is but a nomine-tenus Sacerdos a Bishop or Priest in name not in truth Neverthelesse his ministeriall Act may be availeable for thus saith Wickliffe Vnlesse the Christian Priest be united unto Christ by grace Christ cannot be his Saviour nec sine falsitate â—icit verba sacramentalia Neither can he speake the Sacramentall words without lying licèt prosint capacibus Though the worthy receiver be hereby nothing hindred from grace PAP Wickliffe held that it was not lawfull for any Ecclesiasticall persons to have any temporall possessions or property in any thing but should begge PROT. This imputation is untrue for what were the lands and goods of Bishops Cathedrall Churches or otherwise belonging to Religious houses which were given Deo Ecclesiâ— were they
the Eucharist which Christ had bequeathed unto them then the Bohemians much affected with this ill dealing Assâ—mbled themselves together neere unto Thabor Castle and there to the number of thirtie thousand having three hundred tables erected in the fields for that purpose they received the Eucharist in both kinds PA. Master Brerely saith The Hussites rose up in armes and were seditious and Father Parsons saith That Zisca was a rebell against his king VVenceslaus PRO. The Reverend and laborius Deane of Exceter Master Sutcliffe saith That the crime of rebellion is rather to be imputed to the Romish Clergie and their adherents For Subinco the Archbishop of Prague stirred up Sigismund against the king as Sylvius testifieth Hist. Bohem. c. 35. And that king was taken prisoner first by his Barons next by his brother Sigismund as is testified in the same Historie c. 34. Whereas the warres of Ziscay were rather against strangers than others and hapned after the Coâ—ncel of Constance and the kings death And againe Being forced by the perâ—idiousnesse of the Pope and his complices he tooke armes for his owne necessarie dâ—fence and the protection of the innocent so that he dâ—fended his poore countreymen against the invasion of strangers And thus farre master Surcliffe And so I come to speake of such other worthies as God raised up in this Age whose Testimonies we shall have occasion to produce as namâ—ly Peter de Alliacâ— Cardinal of Cambrey Iohn Gâ—rson Chaâ—cellour of Paris Paulus Burgensis Alphonsus Tostatus Bishop of Avila Thomas Walden the Englishman Nicholas Clemangtes Archdeacon of Bayeux in France Dionysâ—us Carthusianus Cardinal Bessarion Cardinal Cusanus Trithâ—mâ—us Abbot of Spanheim Wesselus Preacher at Wormes Hierome Savonarola a Dominican of Florence Gabriel Biel Iohn and Francis Picus Earles of Mirandula Laurentius Valla a Patrâ—cian or Senatour at Rome Baptista Mantuan the Poet and Historian Iohn Gerson was a good man and one that much desired the Reformation of things amisse he was present at the Councel of Constance and for speaking freely therein agâ—inst the Disorders of the Romane Church he was deprived of his goods and dignities by the Pope and expulsed the Vniversitie by thâ— Sorhonists it is recorded of him that being thus deprived of his goods and dignities he beâ—ooke himselfe to teaching of Schoole wherein his manner was daily to cause all his Schollers â—he little children to joyne with him in this short Prayâ—r My God my maker have mercie upon thy miserâ—blâ— servant Gerson Iohn de Serres in his Inventory of France in the life of Charles the seaventh saith that Gersâ—n retuâ—ning from Basil died for griefe at Lyons and in the third part of Gersons workes I find this Epitaph made on him aemula turba fugat Ast hunc dum fugeret fovit Germania felix Fit tibi Lugdunum posterior requies That is The envious multitude doe make him â—ly But flying he finds râ—st in Germany And after this at Lyons Touching the power of the Pope in disposing the affaires of Princes and their States Gerson saiâ—h it was given unto him by such as flattered him and told him That as there is no power but of God so there is none whether Temporall or Ecclesiasticall Imperiall or Regall but from the Pope in whose thigh Christ hath written King of Kings and Lord of Lords of whose Power to dispute is Sacrilegious boldnesse to whom no man may say Sir why doe you so though he alâ—er overturne waste and confound all States Let me be judged a lyar saith he if these things be not found written by them that seeme wise in their owne eyes and if some Popes have not given credit to such lying and flattering words yea he saith That in imitation of Lucifer they will be adored and worshipped as gods not enduring whatsoever they doe that any one should aske them why they doe so they neither feare God nor reverence men Gerson denied the infallibilitie of the Popes judgement and taught That he was subject to errour and that in case of errour or other scandalous misdemeanour he may be judicially deposed and to this purpose hee wrote a treatise De auferibilitate Papae That the Pope might be safely taken away from the Church and yet no danger follow of it Gerson sheweth that all sinnes Even they that seeme least and lightest are by nature mortall Touching Indulgences or pardons whether the power of the Keyes extend onâ—ly to such as are on earth or to them also that are in Purgatorie the opinions of men saith Gerson are contrarie and uncertaine but howsoever this hee pronounceth confidently That onely Christ can give such Pardons for thousands of dayes and yeeres as many Popes assume to thâ—mselves power to grant So that in Gersons time it was not resolved whether the power of the Keyes extended onely to such as are on earth or to them also that are in Purgatorie yet hee sayth it might bee favourably construed that they reached to them in Puâ—gatorie at least Indirâ—ctly Concerning their Priests and Votaries hee saith That their Cels and Nunneries were like Brothel-houses and common stewes Gerson seeing there was small hope of reformation by a Generall Councell wisheth that severall kingdomes and Provinces would reforme and redresse things amisse and accordingly the severall parts of Christendome in the West as the Churches of England Scotland France and Germany have made reformation PA Gerson was present at the Councell of Constance and there preached against the Articles of Wickliffe and the Bohemians if Wickliffe make for you Gerson doth not for Gerson condemned Wickliffes opinions PRO. Gerson preached against such Articles as Were brought to the Councell of Constance by the English and Bohemians now those Articles were many of them impious in such sort as they were proposed by them that brought them as that God must obey the dâ—vill that Kings or Bishops if they fall into mortall sinne cease to be Kings or Bishops any longer and that all they doe is meerely void Whereas Wickliffe never delivered any such thing nor had any such impious conceiâ— as they sought to fasten on him neither is it to be marvelled at that impious things were falsely and slaunderously imputed to him seeing wee are wronged in like sort at this day For Campian is not ashamed to write That wee hold God to be the Author of sin and that all sinnes are equall in Gods sight and Bristow saith That Protestants are bound to avoid all good workes which tenets wee utterly disclaime and detest and many things no doubt were writâ—en by Wickliffe and Husse and others in a good and godly sense which as they are wrested by their adversaries were hereticall and damnable So then Gerson might condemâ—e as impâ—ous sâ—me posiâ—ions falsely imputed to Wickliffe not knowing but that they were his and dislike other that indeed were his as not delivered in such sort and such forme
say it was not onely apparant enough in the Greeke and Easterne Churches and in such as had made an open separation from the Romish corruptions such as were in these Westerne parts the Wâ—ldenses Wickleâ—iâ—ts and Hussites but it was also within the community of the Romish Church it selfe even there as in a large field grew much good corne among tares and weeds there as in a great bâ—rne heape or garner was preserved much pure graine mixed with store of chaffe Object I except against that you have said Master Brereley cals it a Ridle To say your Church was under the Papacie as wheat is under the chaffe and yet the Papacie was not the true Church Answer It is no Enigma or Ridle it being all one in effect as to say the Christian Church at our Saviours comming and after consisting of Ioseph and Mary Simeon and Anna the Shepherds and the Sages Christs disciples and others was in and under the Iewish Church consisting of Scribes and Pharisees who with their false glosses and vaine traditions had corrupted the Law of God was not sanum membrum a sound part of Gods Church but as our Saviour saith Like sheepe without a Shepheard Mark 6.34 Object You say your Church was under the papacie but the papacie was not the true Church by the like reason you may say that the hidden Church of God is preserved among the Turkes can there be a Church without an outward ministerie Answer It followeth not and the reason of the difference is because amongst the Turkes there is not that meanes of salvation inasmuch as they have not given their names to Christ but the true Church of God may bee preserved withiâ— the Romish Church in as much as they have the Scriptures though in a strange tongue as also Baptismeâ— and lawfull ordination and the like helpes which God in all ages used that his Elect might begathered out of the midst of Babylon And whereas you urge an outward and publike ministery this maketh nothing against the Church of England which for substance hath the same descent of outward ordination with the Roman Church neither can any man shew a more certaine pedegree from his great Grand father than our Bishops and Pastors can fâ—om suâ—h Bishops as your Church accounts canonâ—call in the time of King Henry the eight and upward such â—aâ—re evidence can wee produce for an outward and publâ—ke miâ—istery in the Church of England and such ordination wee hold very necessary and yet in case it cannot be had Gods children by their private reading and meditation of that which they have formerly learned may supply the defect of a publike ministery even as some Christians at this day being slâ—ves in Turky or Barbarie may be saved wiâ—hout externall ministery but this is in case of extremity for us we never wanted a standing ministery Neither did the Waldenses Wicklivâ—sts and Hussites for so I call them for distinction sake ever want an outward and lawfull ministery amongst them for the administration of the word and Sacramentsâ— Object You say your Professors communicated with the Roman Church but did not partake in her errours as you call them did they not joyne with them in the Massâ— and the Letanies of the Saints and the like Answer The thing wee say is this that howsoever they outwardly communicaâ—ed with Rome yet divers of them misliked in their heart their grosser erroâ—s they groaned under the Babylonish yoake and desired reformation besides many of them were ignorant of the depth and mysterie of poperie Object If your Protestant Church were in bâ—ing at and before Luthers appearing then did such as were members thereof either make profession thereof or not if they did tell us their names and where they did so if they did not then were they but dissemblers in Religion according to that of Saint Paul Rom. 10.10 and our Saviour Math. 10.33 Answer I will but take what your Rhemists grant and reâ—oâ—t your owne argument they say That the Catholike Church in their time was in England although it had no publike government nor open free exercise of holy function whence I argue thus if their Roman Church had any being at that time in England then their Priests and Iesuits either made publike profession of their faith or not if they made open profession why then did they goe in Lay-mens habits and lurke in corners if they made not open profâ—ssion then were they but dissemblers Besides I have already given you in a Catalogue of our professors who within the time mentioned witnessed that truth which wee maintaine by their writings confessiâ—ns and Martyrdom Now for us wee have rejected nothing but popery wee have willingly departed from the Communion of their errors and additions to the faith but from the Communion of the Church wee never departed In a word there were some who openly and constantly withstood the errours and corâ—uptions of their time and sealed with their bloud that truthâ— which they with us professed others dissented from the same errours but did not with the like courage oppâ—se themselves such as would sâ—y to their friends in private Thus I would say in the Schooles and openly Sed maneat inter nos diversum sentio but keepe my Councel I thinke the contrary PA. Was not the Masse publickly used in all Churches at Lâ—thers aâ—pearinâ— was Protestancie then so much as in being saith Master Bâ—eâ—ely PRO. If by a Protestant Church saith learned Doctor Field we meâ—ne a Church beleeving and teaching in all poinâ—s as Protestants doe and beleeving and teaching nothing but that they doe the Latine or West Church wherein the Pope â—yranâ—ized before Luthers time was and continuâ—d a true Protestant Church for it taught as we doe it condemned the superstition wee have removed it groaned under the yoke of tyranny which wee have cast off howsoever there were many in the midâ—t of her that brought in and maintained superstition and advanced the Popes Supremacie But if by a Protestant Church they understand a Church that not onely dislikes and complaines of Papal usurpation but also abandonâ—th it and not onely teacheth all necessary and saving truth but suffâ—reth none within her jurisdiction to teach otherwise wee confesse that no part of the Westerne Church was in this sort a Pâ—otestant Church till a Reformation was begun of evils formerly dislikâ—d Now whereas it is objâ—ctâ—d that the Masse wherein they say many chiefe poinâ—s oâ— their Râ—ligion are comprehended was publickely uâ—ed at Luthers appearing It is answered by Doctor Field that thâ— usiâ—g oâ— the Masse as the publicke Liturgie is no good proofe inasmuch as manifold abuses in pâ—actice besides and contrary to thâ— word of the Canon and the inâ—enâ—â—â—â— of them that first compoâ—ed the sameâ— have creâ—t into iâ— as also sundry Apocryphall thiâ—gs have slipt into the publicke Service of the Church these things will bâ—tter appeare by â—articular instances Concerning private