AN EXHORTATION OF THE Churches of Bohemia TO THE Church of England Wherein is set forth The good of Unity Order Discipline and Obedience in Churches rightly now or to be CONSTITUTED WITH A Description premised of the Order and Discipline used in the Churches of the BRETHREN of BOHEMIA Written in Latin and Dedicated to his most Excellent Majesty CHARLS the Second in Holland at his Returning into England If possible it may be for an Accommodation amongst the Churches of Christ By J. AMOS COMMENIVS the onely surviving Bishop of the Remains of those Churches LONDON Printed for Thomas Parkhurst at the Three Crowns over-against the great Conduit at the lower end of Cheap-side 1661. The Second CHARLES Heire to the Royall Martyr Who for Religion and his Subiects Charter Spent the best blood that unjust sword ere dy'de Since the rude Souldier peircd our Saviours side Who such a Father hadst art such a Son Redeeme thy People and assum thy Owne C R II TO THE High and Mighty Great Monarch of GREAT BRITAIN CHARLES II. All Happiness from above Most Serene King AS there is no such happy estate to be found in the affairs of men wherein there is not some thing wanting even so that Happiness of your Britany with which your return to your ancient Kingdom through the procurement of the right hand of the most High hath blest it is somewhat defaced as by the overcast of a cloud which yet through the mercy of God and your wise and pacifick Solomon-like moderation there is life in our hopes may be dispelled the Cloud I mean upon the Church of Christ amongst you now by the blessing of God in a very flourishing condition to which the sole controversie viz. of the best Form of Church Government vexatiously agitated for the space of one whole generation doth even yet although unanimous in the rest threaten some distraction unless both the Governors of the Churches among themselves and your Self superintending in Gods stead the affairs of your World together with the great Senate of your great Council do prudently by moderate Counsels dispose all things unto peace We Foraigners in reverence to your Church which the Everlasting Bridegroom hath decked for himself with most excellent gifts beyond many others are onely able to pray for you though yet we cannot but feel our selves obliged unto more real offices of communion of Saints also if any thing lay in our power which might conduce thereunto And indeed some excellent Persons of your own of both parts have requested of me who am the least in the House of God yet amongst the Petitioners unto God on your behalf not the last some such thing viz. To Communicate of what kinde the Government of our Churches hath been ever since it hath been if any thing may be received from thence which may be of use unto peace and edification I have done it communicated and sent it dedicated to your Church of Britain But because it is not convenient that matters which concern the publique good be attempted by private persons and the Great God hath appointed you Great King the Head of the Nations of your World and the Umpire of differences as also the Defender of his Church and Faith I lay down this small Essay whatever it is at your Majesties Royal Footstool most humbly beseeching that you would be pleased to comend this endeavor in my name to the busie sticklers of the said Controversie among you that they may peruse it and see if any thing may be gathered even from thence to the asswaging of animosities and the enlarging of good affections But in the publique name of the Churches and for the sake of Christ I entreat that your Majestie would not suffer this one onely remaining difference in your Churches to burst out into a new Schism for the glory of God for the salvation of the Church for your Kingdoms and your own peace for good example to the Churches of the whole world So shall the King of Kings establish your Royal Throne and bless your self with your Family and Kingdoms to flourish and endure To whose Eternal Protection he with most earnest prayers commendeth your Majestie who is An Exile of Christs but Your Majesties most humble Servant Iohan. Amos Comenius The unworthy and onely surviving Bishop of the Remnants of the Church of the Brethren of Bohemia TO THE READER Good Reader IF thou art a Son of the Church indeed here is a Legacy fallen to thee viz. A Copy of a real Reformation A Legacy you 'll say that occasions an enquiry for Funeral Lamentation who then is dead or dying alas alas one of the ancientest soundest purest Churches in the World This is saith our Author Contra Haeres l. â— c. 3. and Reginvolcius and Aeneas Sylvius who proved afterward P. Pius and differ but little from him that Illyricum planted by the great Dr. of the Gentiles Rom. 15.19 this is that Dalmatia watered by his Son and Evangelist Titus 2 Tim. 4.10 This is that people which Ireneus their neighbour commends with this Elogy that they never did either believe or teach otherwise then as the Apostles and Disciples This is that afterward called Slavonick Church where Hieronym was born and where he and some of the Greek Fathers Cyril and Methodius bestowed their pious labours in the service of the Gospel Of this came those oriental Churches out from which by the means of the said Worthies the Gospel was transmitted into Croatia Bosnia Moravia Polonia and Bohemia where this Church took root most till in the year 1450. it ran up to an head and fruit and was formed into the unity of the Brethren of Bohemia by Wickliff Jerome of Prague and especially John Huss from whom they were called Hussites One of them in the name of the rest calls J. Huss Father in these words Hussi Sancte cinis gaude gaude inter arenas Per sobolem toto vivis in orbe tuam Vivis ostendis tandem hostibus ignea Verum Tollere quod nequeat flamma minaxque rogus Dust of St. Huss rejoyce in thine urn In us thy Seed thou dost to life return Thou livest to shew to th' world that thou canst burn Nor can dire flames truth or thy zeal adjourn As for their severe Orthodoxy simplicity purity in the truth as also withal their unity and integrity in the bond of peace and love I refer thee to the Testimonies of Bucer Luther Calvin P. Martyr Musculus Zanchy Beza Lasitius Olevian Vergerius c. wherewith thou wilt finde this Author as it were adorning this Churches Herse page 32 33 37 49 50 52 c. even Maximilian the Emperour though induced by such as in the Courts of Princes have the arts to tie their hands and sway their Scepters for them to afflict this people by some Edicts yet page 49. acknowledgeth them before all other the nearest conforming to the Apostolical Church They were branded by the mouth of prophaness and
plagues and that yet we should not be awakened That yet Jonas should transgress that he by reason of whom the sad Tempest was now raised to toss and wrack all should be lying still in the sides of the ship fast asleep so utterly careless of the danger which was now like to cast them all away Jon. 1.5 We all are as this Jonas disobedient to God by reason of whom the Depths of God's wrath are stirred up even now ready to swallow up the ship of all Christendom although that of Jonas escaped For there though they were such as worshipped other gods yet in the common jeopardy they were all in common turned to their prayers every one calling upon his god v. 5. We that worship but one God even the very jawes of death cannot bring us generally to turn to God but some screeking others are shouting some perishing others are making merry Alas for the general confusion in our ship And which is more there we finde Jonas confessing his fault and the rest for the safety of whom he doomed himself to be cast away not hasty to cast him over-board but seeking rather if by any means they might save him v. 10. But we imputing the cause of the Tempest one to the other furiously post to destruction every one his fellow whom he can Alas there to get the ship to the shore and save the nocent with the innocent they all work as for life v. 13. But with us some sweating at it even while they faint others do nothing others again taking the Oars from them that would rowe others again if they seem willing to stir yet some of them rowe this way others that way all confused there being nothing but tumults brawlings fightings some being so stark mad that they make holes in the common bottome resolving that they may see others perish to cast away themselves Alas Alas What will become of us if we go on to take this course of necessity the ship wherein we all are must needs be lost whether by the waves coming upon her from without and we be overwhelmed by the invasion of the heathen Nations or from within by our selves being thus enraged unto our own mutual destruction Wo to thee O ship of the Church that thou hast such Ship-masters such Oars such Pilots God change our mindes and deliver us from this madness But then what counsel or hope is there Much hope in the mercy of God if men would hearken to wholsome counsel what is that Such as we finde in Jonas's ship now ready to be cast away but yet saved and in the City of Nineveh now ready to be overthrown but yet standing First that every offender with Jonah should awake and acknowledging his offence humbly yeild himself up to the Abysse of God's judgements perhaps by the same labour he may save others from perishing and himself also may finde mercy And then that the Pilots of this ship the Heads of the Christian world taking counsel together among themselves for the common salvation order all things well whereby God may be reconciled and man may be brought into order And last of all that the whole people stirred up by the good example and warning of their Superiours would suffer themselves to be reduced and brought home again as to God and goodness unanimously calling upon God as they did both in the ship and in Nineveh and leaving nothing undone nor giving over what ever it is whereby they returning into peace with God and one another may take Oars all as one man and strain all the sinews of their endeavours to arrive at the Haven of Deliverance But to come nearer the business there are four Cardinal points of the Churches safety viz. 1. That the whole Christian People unite together 2. That they be likewise brought into order 3. That they knit together with the bands of Disciples 4. And then be filled with the Spirit of life First Let them unite I say that they be not any more as scattered sheep or a flock of Lyons Bears Wolves Serpents and Basilisks devouring one another but as 't is promised peaceably lying down and feeding together the tame or gentle with the wilde the strong with the weak c. as one Flock under one Shepherd and yet not one so as a flock of Cattle where all are alike one with another but as an Army well ordered Cant. 6.3 as the Kingdom of the Messias which was better governed then that of Solomon 1 Kings 9. 10. as the City of the great King Psal 48.3 as the House of God 1 Tim. 3.15 Lastly as the living body perfectly set with its various members for various offices and put together with all the joynts and all full of the Spirit of life 1 Cor. 12.12 Eph. 4.14 c. without which the rest as union order connexion are all in vain for let the parts and number of them be full and set comely in their proper places and well knit together yet the body wanting only the soul is nothing else but a carkass O you Christian people dispersed through Europe Asia Africa America and the Islands of the Sea into so many Religions Sects Opinions and multiplyed different Ceremonies what else I pray are you now become but as those bones of Israel in Ezekiel scattered abroad in the field of the world Ezek. 37.1 2. O! that it would please God to bring on that day wherein he will put forth his omnipotent power among you to command that there may be a noise and a shaking that so the bones may draw near one to another and come together v. 7. this would be the union Every one the one to the other even in his order the sinews knitting all together the flesh coming upon them and the skin covering them over v. 8. there would be the bands and then the breath come from the four winds to inspire all that are spiritually dead that they may live v. 9 10. viz. the life of Christ and who shall live when God doth this Num. 24.23 You vainly wish may some say things impossible and which can never come to pass and yet we must wish what ever is good and the holy Spirit teacheth us so to do Psal 122. that Jerusalem be one City well built a City compact and put together every way within its self v. 3. where all the Tribes of the Lord go up together with one accord to praise the Name of the Lord v. 4. where there is set the Tribunal of Christ v. 5. to preserve peace and prosperity as well within the walls as in the Palaces v. 6 7. where all the Citizens of the Church are brethren and friends in perfect peace v. 8. studious to seek and procure the common good v. 9. he is therefore no good Citizen of the Church that doth not seek or at least desire and wish the common good thereof Every man seeks after that which he loves they say I therefore because God hath
the neighbouring Kingdoms Moreover by reason of the continuance of our Banishment we are come to that pass that near all the Pastors of the Churches all indeed withâ—ut exception of the Presidents Bishops Superintendents Deacons and Archdeacons are perished from among the living Saving onely my self alone who for the hope of a Restauration being in the year 1632. chosen according to the will and votes of the Church assembled in a Synod by the Presidents then yet alive even now but one onely with a few Ministers my Brethren and one onely Colleague out of Polonia do survive alone during the good pleasure of the Author of life For howbeit upon our laâ—t dispersion in Polonia not full four years since I endeavoured by all means my utmost to prevent my being left alone the last of all yet it pleased not God to give success to the counsels hereunto given for since that time those of the chief which might have succeeded are perished from among the living 16. But yet I would not have these things to be so taken as if in my solitude and by my departure hence I feared or foretold the final end of the Church in my Countrey I know that the Church being founded upon the Rock of Eternity cannot fail viz. the Catholick And yet examples testifie that particular Churches are sometimes overthrown by the hand of an angry God that according to his good pleasure others may be planted or else the same otherwise Yea God himself attesteth The end is come upon my people Israel I will not again pass by or spare them any more Amos 8.2 and again when the destruction threatned was now come to Baruch Thou saidst wo is me now for the Lord hath added grief to my sorrow Thus saith the Lord that which I have built I will pull down and that which I have planted I will pluck up c. Jer. 45.3 4. Finally the Church her self being overthrown speaking concerning her self thus Our end draweth near our days are fulfilled our end is come Lam. 4.18 17. Nor yet is it to be thought that Elias offended when complaining that he was left alone he was afraid as concerning the Church for in this his solitude and carefulness he was raised up with Divine Consolation and also instructed with counsel for the appointing of his Successor 1 Kings 19.14 c. which I also with full trust expecting from the same everlasting goodness if notwithstanding God should call me to depart out of this life without present comfort yet will say with the last of those seven Maccabean Brethran Martyrs Let the anger of the Omnipotent which is come upon our generation for ouâ— sins rest upon me and my Brethren 2 Mac. 7.38 but if neither by this prayer I may obtain that the anger of God should conclude in me but at last our Mother must also dye as there ver 41. What shall I do 18. It is a cuâ—tom in use among the Heathen that they which dye without an Heir transfer their fortunes to strangers even whom they please insomuch as some of their Kings being the last of their line have made the people of Rome heir of their Kingdoms so Attalus King of Pergame Ptolomie of Cyrene Egypt and others Why may not I also so provide for the making good of my trust if it should be the will of God that I should be taken away without any one such as should succeed me a Successor 19. But then to whom shall I transfer our goods or what are those goods for all are lost Nay but by the Grace of God there is yet something left to be beâ—ueathed neither are they all wanting to whom it may be disposed both friends and foes Now then to foes we leave those things which are or else may yet be taken away viz. outward good things as Churches Lands Schools c. yea the lives also of thâ—se few of us which are yet escaped if it so please the World-disposing God even as he was pleased tâ— deal with Christ who being crucified had not onely his garments but his very life given to the Souldiers for a prey 20. But to you friends after the example of our eternal Master we commend better treasures even our well-belâ—ved Mother the Church take you now the care hereof in our rooms whatever it shall please God to do unto her whether to restâ—re her amongst us or when she is deceased at home to â—â—se her to life elsewhere You have just cause indeed to love heâ— even when dead who whileâ—t yet living went before you in her goâ—d examples of Faith and Patience even now unto the third Generation 21. But how shall I commend to you that which now is nâ—t to be found what charge can be given or taken of that which is not I answer it is no unusual thing to erect Grave-stones for deceased friends that their memory may not easily wear away Yea and if in their lives they shined in acts of vertue we pourtray the countenance of those very vertues for a mirrour to posterity Moreover also God himself when he took away and laid waste his peoples Land City Temple because of their unthankefulness for his blessings he would still have the Basis of the Altar to be left in its place upon which after ages when they should be returned to themselves and to God might build again Ezra 3. ver 3. If then by the grace of God there hath been found in us as wise men and godly have sometimes thought as will after in its proper place be made to appear any thing true any thing honourable any thing just any thing pure any thing to be loved and of good report and if any vertue and any praise care must be taken that it may not dye with us when we dye and at least that the very foundations be not buried in the rubbish of present ruines so that the generation to come should not be able to tell where to finde them and indeed this care is taken and provision is made on this behalf by this our trust entrusted in your hands 22. Indeed I reckoned this as already done having some while since presented you with the History of Johannes Lasitius a noble man of Polonia lately printed at Amsterdam containing as his words are memorable passages of the Ecclesiastical Discipline Customs Decrees of the Brethren of Bohemia Which present though they tâ— whom it was commended did testifie by their loving aspect and friendly speech that it was not unacceptable to them yet they did acquaint me that they in England judged it expedient that there should be another peice written about the same matters having a plainer title viz. The way of the Discipline and Ecclesiastical Order in the Accord of the Brethren of Bohemia I answered that that was published by our Fathers which use not to commend their own and that this would rather be performed more fully and exactly by some person of another Countrey who upon that account
Bosnians Croatians c. which contributed much assistance to Cyril and Methudius they being Grecian Bishops but ready and expert in the Slavonick Tongue These passing on and about the year 861 entring into Moravia then by the Germans called Marcomannia there also they converted unto Christ Suatoplucus their King and a little after that Borivoius a Duke of the Bohemians From thence the brightness of the Gospel darted into Polonia in the year of Christs 65. the 71 year after the conversion of the Bohemians of the Moravians the 104. of the Bulgarians the 120. Fifteen years after this in the year 980. the Russi and the Mosci and the Slavonian Counties turned wholly to the Christian Religion Anna Basil the Emperours sister being given in marriage to Wlodimire a Kyoviensian Duke 17. From hence it appears that all these Countreys converted by the means of the Eastern Church even the Bohemian too were Christianized with the Grecian Rites and Forms But the Pope of Rome which even at this time lay in wait to make a prey of all the Churches in the World let slip no opportunity whereby he might bring them under the yoke of his jurisdiction What opportunities were given I must in brief relate were it onely for the sake of Bohemia 18. Satan the Enemy of our Redemption raging at the beginnings of Salvation in Bohemia suborned secretly plied his Incendiaries by which that part those of the Nobility and Commons which stifly adhered to Gentilisms being incensed and hurried into a Dog-like madness presently banish Borivoius and then his Nephew Wenceslaus with his Grandmother Ludomilla being dispatched by Martyrdom substitutes Boleslaus a sworn Slave to Heathenish Superstitions By whom many of the Noblemen and even all their Sacerdotes or Ministers were either slain or taken captive and so imprisoned or banished and driven into the neighbouring Provinces of Germany until the year 940. when Otto the Emperour coming upon them with an Army cooled their courage restraining their fury making Boleslaus restore the Temples and call home the banished and take order that Children be initiated with Christian Rites i. e. baptized Thus the Bohemians were first brought again under the power of the Roman Emperour and then presently fell into the snares of the Roman Bishop upon the next occasion which was in this manner 19. Good Bolestaus son of the Tyrant of that name being desirous very much to propagate the Christian Religion founded a Bishoprick at Prague and endeavouring â—o procure a person of great experience for the Pastor of that late scattered Church there was one Ditmar a Saxon Canon of the Archbishops See of Magdeburgh lately founded commended and chosen At the inaugurating of this Saxon was present the Archbishop of Moguntia by the French called Mentz But he prescribed to the new Bishop of that new people such Laws enjoyning and giving him in charge by express command from the Pope the Roman Liturgy in the Latine Tongue as offended the Bohemians and they not enduring that Divine Service should be celebrated in an unknown Tongue were fain to seek at Rome by certain Agents Bolehest Mislebor c. the wonted use of their Mother Tongue in the holy things in the year 977. and they obtained it But that one generation passing Gregory the seventh called Hilderbrand took it away again by an inhibitory Edict sent to Wratislaus Duke of Bohemia in the year 1079. Which Edict in the very terms thereof is extant in the History of the Preservation of the Bohemian Church chap. 5. Since that time there hath always been a contest between the Bohemian and the Roman Church the one always putting on the other always shaking off the yoke of their Superstitions even to this unhappy age of ours wherein she is fain to couch under her burden which especially as to the chief passage hereof it will not be amiss briefly to relate 20. The next age Coelestinus the Pope going about to obtrude on the Bohemians the command concerning the single life of the Clergie his â—egate viz. Peter Cardinal of Lalavie very narrowly escaped stoning by the Ministers and Prelates of Prague an 1197. this is attested by Hagâ—eius a Pontificial Writer 21. After this that generation passing there began to be obâ—ruded on the Churches the opinion of Transubstantiation together with the Sacrilegious communion of the Eucharist in but one kinde But in Bohemia this was not imposed till the year 13â—1 when Charls the fourth King of Bohemia and Emperour of the Romans changing the Bishoprick into an Archbishoprick and founding an University at Prague sent over for Masters and Doctors out of Germany Fâ—ance and Italy So these being abroad trained up in the custom of Communicating in one kinde began vehemently to urge it here the Bohemians on the other side not enduring this innovation but stoutly setting themselves against it 22. Amongst and above all the rest of the zealots there was a certain person descended of a noble Family by name John Milicius Canon of Prague and Preacher in the Cathedral Church Which with his Collegue Conrad Stickna vehemently thundered against the encroaching abuses which were so apparently and notoriously contrary to the Word of God Notice of this being given to Pope Gregory the eleventh he dispatches a Bull whereby Milicius with his hearers were excommunicated he also being given over to the new Archbishop Ernest of Pardubitz to be corrected Who presently committed Milicius to Prison but because of the fear of the people he was set free again and then banished in the year 1366. 23. To be Successor to him there was appointed Matthias Janovius of Prague Confessor to Charls the fourth But he nothing daunted at the hard measure of his banished Predecessor perfiâ—s shotly to assert the Communion in both kindes Also he sollicited and perswaded Caesar to call a Council for the abolishing of the many growing abuses But then when Caesar began to negotiate this busineâ—s with the Pope the Pope was anygry and so instantly urged the compelling and suppressing of he busie Hereticks that Charls being infatuated by the Authority of the Pope banished his Confessor out of his Kingdom howbeit he had much place in his affection Afterward he returned indeed but passed the remainder of his life in private unto the year 1304. wherein he dyed It is testified that a little before he dyed he uttered these words to the comfort of his friends The fury of the Enemies of the Truth hath hitherto prevailed against us but it shall not always be so for there shall arise a mean people without sword or power which they shall not be able to deal withal 24. It is worth the noting that the Bohemians were not onely acted by the S. Spirit within but also put on with the concurrence of the godly every where observing and detesting the Abomination of Desolation viz. from the University of Paris and Oxford where they travelled for the advancement of Learning and came away enriched with the light of sounder
Bohemians always getting the better 34. Besides at home also the affairs of the Bohemians were in great confusion For some abetted Caesar and the Pope others maintained the Sacrament cause of the Cup So that both were incensed unto onslaughts on each other with horrible outrage the Papist especially raging against the greatest Zealots against the Superstitious as it is recorded in the History of the Persecutions of the Bohemian Church Chap. 10. where many instances of Martyrdom are recited 35. So that the Bohemians falling into Schisms among themselves the greater part of them which was the worst helped on the Persecution of the true faithful Christians They had been indeed all zealous in opposing Antichrist after the example of Mr. Huss but now by reason of his death they being destitute of some eminent prudent valiant Person to bâ— their Captain which might keep the hurring rout in some good order they fell a pieces one against another and stirred up cruel dissention among themselves for the meaner sort both of the Laity and Clergy onely letting out their strength for the Cup-communion whence they were called Calixtini were securely negligent of the other points of Mr. Luther But the Taborites among whom Wencenslaus Coranda and Nicholaus Episcopius far excelled the rest with a few others attempted to keep up simplicity and purity in all the Articles and Ceremonies The one part cryed we must not separate from the Church in all Rites the other we will not endure any Superstitious Altars 36. Some persons also stept in under an hypocritical disguise which to promote the Kings and the Popes cause widened the breaches and traducing the Abettors of more pure Doctrine with the odious name of Piccardi stirred up the common peoples abhorrence of them Now the Waldenses were called Piccardi who in former time being banished out of France seated themselves in Austria and had been there branded with the name of the foulest Hereticks Nay some also there were that so powerfully wrought upon Zisca the Captain of the Taborites that he came over and adhered to the Calixtini and Persecuted the said Piccardi with fire and sword even as much as the very Pontificians did Thus tumultuously were all things in all places carried 27. So that truly it had been no wonder if the Pontifical Faction had utterly rooted out this people they being at such variance among themselves But wonderful was the goodness of God which so wisely over-ruled Humane folly that neither foes nor friends got any thing of which they could boast themselves For as often as the King came near the self-divided Bohemians with his Army so often did they renewing peace among themselves make good the common cause with common strength Zisca and Procopius both as one Captain of the Taborites having the chief conduct of affairs and God granting them wonderful successes and victories 38. Now therefore the King and Pope seeing they could make no work of it by force of Arms betook themselves to fraud and calling yet another Council to Basil in the year 1432. there very fairly cog the Bohemians into a friendly Treaty about these differences and for their publique security they would give them any satisfaction whatever they would desire The Legates then being sent to the Council among whom of Divines the chief were John Rokyzanus Bishop of Prague and Nicholaus Episcopius Bishop of the Taborites of the Statesmen Procopius Holy Duke of the Taborites Wilhelmus Kostka Baron of Postupira c. They were courteously entertained and their Questions or Positions being demanded they offered four Articles which they desired might be granted them or they were ready to make them good The Articles were thus formed 1. That the use of the Cup ought to be restored to the people and all the holy things to be celebrated in their Mother Tongue 2. That the Clergy must have no secular Government 3. That the Word of God must be freely taught 4. That publique offences must be publiquely reproved The Popes Legate demanding Whether they had any more for he was told that they held that the Orders of the Monks was from the Devil Procopius answered Why whence can it be which is instituted neither by Patriarchs nor Prophets nor by Christ nor his Apostles c. 39. Then appointed they some on both sides to hold the Disputation concerning the Questions given and the Dispute lasted full fifty days Now when they could not confute the Bohemians they came to a friendly Composition and all things were so carried Rokyzan being charmed and he inchanting others with the hope of an Archbishoprick that the said Articles were yielded to the Bohemians onely that they should promise to return to their obedience to the Roman See and to observe the Ceremonies thereof This Transaction they called Compactata i. e. Articles of Agreement or Covenants and so the Legates were dispatched from the Council and the King into Bohemia to acquaint them That the Bohemians were received into the bosom of the Church and esteemed as dear Sons thereof They call a Convention of Estates wherein Rokyzan sets before them in much state of words how that according to their own hearts desire they had now obtained those things for which they had so much wasted the Kingdoms treasure telling them that now they had better thoughts of the King and Pope then sometime afore when they called them the Apocalyptical Whore and Beast 40. It grieved most of them especially the Zelots of Tabor that they should thus swerve from Husses steps and return into the Tents of Antichrist again So that they opposed the agreement what they could and it came to blows again But herein the Taborites were worsted and fain to yield being so grosly beaten out that they could not rally to make any further head or attempt So that they had nothing left to defend themselves withal save onely the Sword of the Word and the Shield of Patience This was done in the year 1434. 41. In year 1435. Rokyzan was solemnly in the Convention of Estates chosen Archbishop but he taking it impatiently that his Consecration with the solemn Rites was put off by the King and he deluded began again together with his Faction to busle against the injustice of the King and State and domineering power of the Pope But fearing the King he withdrew himself from â—rague for three years For a little after this time Sigismund dyed and Albert his Successor also within two years space leaving behinde him his Son Ladislaus who had been brought up with Frederick the Emperour 42. Now here in the interregnum and much more when Ladislaus being deceased George Podebrand whom Rokyzan had fully at his lure succeeded began that prophecy very much to be fulfilled Manassâ—h shall devour Ephraim and Ephraim Manassâ—h and both shall be against Judah For the Pope with Interdicts Censures Execrations raved against George and the Calixtins they banding back again upon the Pope and the Monks even as good as they brought
say on your selvs that you may not alwayes thus destroy your selves O Christians how destroy even as Christ said every Kingdome divided against it self is destroyed and a house divided against it self cannot stand For you O Christian people how variously how furiously how perniciously you are divided Heaven and Earth can witness I speak not of the dissentions of diverse Nations Cities Families only but even of the fallings of and fallings out of the same Nations Cities Families so many wayes amongst themselves as is elsewhere scarce to be paralleld as if you designedly had conspired to act contrary to what Christ hath commanded that we should be one Mark I beseech you what Paul saith If the whole Church come together and all speak with Tongues as being taught of God strange Tongues and the Idiots or unbeleevers come in will they not say you are mad 1 Cor. 14.23 But what then would they say or doe if they could now see the whole Church consisting of so many Christian Nations and parties met in one place and all these quarrelling biting slashing and cutting of one anothers fingers hands feet heads would not the unbeleevers say we were hurryed by infernall Furies And is it not thus verily this last Age all the desks of Schools and Pulpits of Churches doe nothing but contend and create most bitter grudges against one another so many railing and reproaching writings flying up and down in publick against one another as that the World at this day cannot bare All the Nations in Europe hath done nothing for more then 40 years but what the Midianites of old did when they were put into a frenzy at the sound of Gideons Trumpets Every mans sword being set against his fellow they run one another through and so fall by their own mutuall wounds without the hand of any other adversary The Jewes and Turks see all these things and laugh wondering how we should thus be given up to a reprobate sense that ere their sword comes to touch us we dispatch our selves with our own weapons and then leave the rest of us to be a prey to them Thus did Solyman the Turkish Emperour laugh at us to our reproach and shame who having taken from the Christians 40 Kingdomes in Europe and Asia when it was told him that the Christian Kings and Common-wealths had entred into a League between themselves and were about to prepare War against him Holding up his hand and dividing and changing his fingers saith he as much as I fear that these my fingers will grow together so much the uniting of the Christians together and so it was for to stop the inundation of the victories of their then common Enemy they could not agree among themselves nor yet can but to overthrow themselves they alwaies agree Especially of late and with the greatest rage of all these last forty years wherein so much Christian blood hath been shed by the Christians themselves as was never in the memory of man spilt by a Forreign Enemy There is every where made such havock of Christian Kingdoms that we may cry out with the Prophet If the Lord of Host had not left us a seed we had been as Sodome and Gomorrah Alas Alas Alas But O Christians are these things the shewing forth of your vertues to the praise of him that hath called you into his marvellous light as the Apostle speaks and upon the account whereof he calleth you a chosen Generation a royal Priesthood an holy Nation and a people which God challengeth peculiaâ— to himself 1 Pet. 2.9 Alas Alas Come let us appear in that shape wherein he that formed us hath pourtrayed us as to the life in reference to himself and our selves I mean the Son of God who being about to renew us after his own Image begins thus to speak 1. Blessed are the poor in spirit for theirs is the Kingdom of heaven Matth. 5.3 But O you Christians poor in spirit where are you Who is it not now that being full of conceit of himself saith I am rich and have increased my goods and have need of nothing Apoc. 3.17 2. Our Saviour goes on Blessed are the meek for they shall possess the earth v. 4. Meek ones where are you Christians indeed would possess the earth but it is by fire and sword to divide it among themselves 3. Blessed are they which mourn for they shall receive consolation v. 5. But now a days there is scarce any Christian would receive comfort but rather they would want none i. e. joying and jovializing and living delicately in this present world 4. Blessed are they which hunger and thirst after righteousness for they shall be filled v. 6. Where are such now to be found To hunger and thirst after riches and fill themselves with the lusts of the flesh the lust of the eye and the pride of life these are the general designs of men in all the Christian world 5. Blessed are the merciful for they shall obtain mercy v. 7. But to deal unmercifully with and to rage against one another by force and fraud these are now adayes become the Christians Arts. 6. Blessed are the pure in heart for they shall see God v. 8. But we had rather have the world then be purged from the dregs thereof we had rather be luxurious then temperate being become more effeminate then the Old world before the Flood or then Sodome and Gomorrha 7. Blessed are the Peace-makers for they shall be called the children of God v. 9. And how peaceable we are our quarellings clamours and furious bickerings whereby we destroy one another speak 8. Blessed are they which suffer persecution v. 10. c. Who believes this except a few poor little foolish simple doting despised common people the rest of the Christians would rather be Vultures then Doves or Chickens Wolves then Sheep the mysterie of the Cross is with them a thing out of date Alas Christians how little do we retain of a Christian but the name only Even those which Christ said He hath chosen out of the world savour speak seek now nothing else but the world Alas And what do you Ministers of the Gospel Masters of the Christian people whom Christ hath sent to call his Elect out of the World hath he taught you to bring his people up to this Diogenes the Philosopher seeing an youth carrying himself uncivilly struck his Master saith he do you teach him no better manners then so The Christian people are your Disciples O Pastors you are their Schoolmasters to bring them to Christ 1 Cor. 4.15 are you not afraid least the Heavenly Diogenes the Son of God beholding and so long bearing with the so dissolute and abominable manners of your Scholars should at last fall upon you with his strokes verily he threatens it Jer. 23.1 Woe to the Pastors that scatter the sheep of my Pasture and Ezek. 34. Woe to the Pastors which feed themselves eating the fat and wearing the fleece killing the
in the day of Christ I commend to you in particular a glittering pearl of Mr Olevian out of the premised Hist 115. The late extream corruption of this generation saith he moveth me and my Colleagues not a little to have some conference with you about the best way of Governing the Church for we would so build that our Fabrick may stand firm unto posterity We see what great differences and how sudden changes are made in those Churches which their Right and Priviledges being taken away are wholly at the devotion of the Civil Polities Unless provision be timely made for the stopping of these evils many of the godly even the greatest part will conclude they have run in vain and so on there many golden sentences following most deserving not only reading but our serious considerations And here even you also may take notice of some excellent pearls worth your observation 1. That in the design which you also now drive whether of Reformation or Confirmation you should be fixed and resolved that what you do may be firm and durable for the generation to come 2. To tremble at that word what differences what sudden changes are made where the Churches are deprived of their Right and Power 3. That unless some timely course be taken to withstand these evils as indeed we did not timely obviate them in Germany the godly will think c. Ah! they do think and feel it and Luther while he was yet living felt it that they that were under the grace of the Gospel were become worse then they that were under the rigour of the Papacy as if the unclean spirit were returned with seven spirits worse then himself c. And how could it be otherwise no bounds of Order and Discipline being set for preservation and the keyes of Christ being more perniciously curtailed then the Eucharist in the Papacy 4. As to which matter we ingeniously acknowledge what God hath conferred upon you and desire still more fully to acknowledge it c. and that in things of such concern counsels are by no means to be precipitated but exquisitely laid together and God from heaven is to be called upon for counsel with greater vehemency then in any other thing that can be named As for that question which is chiefly controverted amongst you concerning the best way and Form of Governing the Church I will say no more having in the Tractate of Independency said what ever I thought could be said in this case for accommodation and peace Only thus much That that golden rule of Christ of a Reformation in Life first rather than in faith and outward Ceremonies John 7. v. 17. is of golden use in this business for that man who-ever he be which seeks not himself and his own Interest but Christ only and in him salvation his own and another's will more easily discern what tends more or less hereunto being taught by that anointing within himself which he hath from the holy Ghost 1 John 7.20 27. But yet I query Whether or no if a Civil Society be well and rightful preserved in one place by Monarchical Government where the people commit their safety to some one person as the ablest and the wisest In another place by Aristocratical Government where the care is committed to some few of their own as able and wise In another by Democratical Government where the people govern themselves by turns Religious Society may not be in like manner so provided for i. e. whether Episcopal Government may not as well be endured where it hath long been as Consistorial where that obtains and Presbyterial or Classical where that is in use It seems probable it may be so for as much as every one of these Governments hath some good in it conducing unto the publick good so it be guarded from abuse v.g. The goodness of Monarchy is an uniting vertue preventing the ruine that may quickly arise from differences by reason of the multitude of counsels The goodness of Democracy is a diffusive vertue suffering no member to be easily overslipt in the dispensation of the common Cause or Interest The goodness of Aristocracy is a collective vertue knitting together Superiours with Inferiours and Inferiours with Superiours and causing many Members to keep themselves under one and one to diffuse himself unto many .. Hence some Nations have pleased themselves with one others with this or that and so it is at this day and they all keep up themselves in their several Forms of Government the one and the other which is an argument that there is in each one of them a proper and peculiar vertue to contain humane Society within its due bounds by the bonds thereof Only indeed through abuse admitted Monarchy easily degenerated into Tyranny Aristocracy into Oligarchy and Democracy into Anarchy which is worse than any Tyranny But againe of all these 3 kinds of Government may there not be a contemperation or temperature which may make for the improving of that which is good in each of them and correcting of that which is evill It may seem possible by the Rule of Christ This doe and leave not the other And that of the Apostle Try all things and hold fast that which is good Viz by holding in each of these Governments that which is excellent that of a threefold good may be made one very good v. g. of Monarchy and Episcopacy the uniting good of Aristocracy and Church-Sâ—nat the Collective vertue of Democracy and Presbitery the diffusive good Of such a kind of temper was the Common-wealth of the Lacedemonians having one King but to whom they put their Ephori as the Overseers of Actions and the power of chusing residing in the Common-people So in the Roman Empire which was of great strength the power and strength was in the peoples hands the counsel in the Senate and the executive part or execution belonged to the two Consuls The like prudent temperation is at this day to be seen in the Venetian Commonwealth and in some Kingdoms especially that of England and Polonia There is a King for Majesty yet therewithal a Senate consisting of the Optimates or the Nobles and there is also the very Commonwealth it self by the Commons their Legates or Representers suffering nothing to be enacted touching themselves without themselves And this course seems to excel all others for stability having remedies alwayes in readiness in reference to all grievances whatsoever Now whether or no we may not see such a temperature also in the Ecclesiastical State under the Apostles when as there were for the management of businesses and deciding of controversies 1. Apostles 2. Seniors 3. The Church Acts 15.22 And whether or no it be any where more evident in our Age then in the Churches of the Bohemian Fraternal Unity under Bishops Consistories Synods I leave it to the Churches to judge It is queried further Whether or no those inconveniences and hazards which have been found in this and the other