A compendious history of the Catholick church from the year 600 untill the year 1600 shewing her deformation and reformation : together with the rise, reign, rage, and begin-fall of the Roman AntiChrist : with many other profitable instructions gathered out of divers writers of the several times, and other histories / by Alexander Petrie ...

CHAP. III. Of divers Countreys.

1. MAny and fearful signs were seen in the beginning of this Century; bloody Armies appeared in the air; two Suns were seen in heaven; the Stars seemed to fall as thick as rain; many Comets were seen, one of them was marvellous in bigness, continuing in the evening the space of eighteen days, and with great light. A marvellous earthquake is reported to have been in the year 1117. so that Churches and Towns fell to the ground in Italy, and other Nations; the sea in some places overflowed 1000. paces. Platin.

2. Fluentius Bishop of Florence, preached that these signs did por∣tend great miseries, and that Antichrist was then reigning in the world. Platina saith, Paschalis was not fearful, and said, All these things have natural causes: but he would not let Fluentius pass without a censure: he conveened a Councel of 340. Bishops at Florence, and made a shew of dispising him as a broacher of new opinions, and enjoyned him silence. Bellarmin. de Ro. Pont. lib. 3. cap. 3.

3. Arnulph, a singular preacher of Christian Religion, in a Sermon at Rome, reproved the dissolute wantonness, incontinency, avarice, negli∣gence, and immoderate pride of the Clergy: he said, they should follow Christ and his Apostles in purity of life. Many Nobles did reverence him as a true disciple of Christ, saith Platina in Honor. II. Others write no less of him. Naucler calleth him Bishop of Lions. In the second Tome of Councels is a Book under his name, where he complaineth of the multitude of holy days, as the occasions of many vices, namely, incontinency; he complaineth of curious singing in learning whereof, much precious time was spent, which might be better employed; of the multitude of idle Monks, and Nuns; of the corrupt promotion, and negligence of Prelats; of the lascivious apparel in the families of Bishops; of their non-residence at their Churches; of the negligence of the Clergy, in not perusing and observing the Acts of anci∣ent Councels; of the unchaste lives of Priests, &c. P. Mornay in Myster. ex Chro. Hirsaug. sheweth, that this Arnulph said, He was sent by an Angel to preach at Rome, and the Angel told him, that he was to glorifie God in suffer∣ing for his cause; and therefore he said publikely, I know that ye will kill me; but wherefore? because I tell you the truth, and rebuke your pride, covet∣ousness,

and luxury. I call heaven and earth to record, that I have told ye what God hath commanded me; but ye contemn me, or rather your Creator. Neither is it a marvel, that ye will kill me, a sinner, for telling you the truth, seeing if Peter would rise again, and tell you of your faults, ye would not spare him. I am ready to die for the truth; and I tell you, in the name of the Lord, that the Almighty God shall not spare your filthiness, ye shall go into hell; God is a revenger of such wickedness, &c. The people loved him dearly; but the Clergy laid wait for him, and murthered him in the night. All the Clergy was defamed for his death. The Pope took it ill, but he revenged it not. Platin.

4. Paschalis II. sent a Palle unto the Bishop of Panormitan, in Sicily, and craved of him an oath of fidelity: both the Bishop, and the King Roger was offended, and said, It is a new usurpation; for it was never decreed in any Synod, that Bishops should be tied unto the Pope by an oath. Catal. test. ver. lib. 15.

5. Moses, a Jew, was baptized on the feast of Peter, and Paul; from that feast, he would be called Peter: and because Alfonso King of Spain an∣swered for him at his baptism, he was called Petrus Alfonsus, in the 44. year of his age. In a book against the Jews, he saith, All the sacrifices of the Law, are fulfilled in the sacrifice of Christ, once offered on the Cross: after his death, the Church useth no sacrifice, but one of thanksgiving in bread and wine; as David had prophesied, when he sang, Will I eat the flesh of bulls, or drink the blood of goats? offer unto God the sacrifice of praise: where he intimateth, that all sacrifices should be abolished, and onely this of thanks∣giving should continue. There also he saith, Christians have no images for adoration; and as no account was made of the stones, whereof the altar had been made, so we make no reckoning what become of the reliques of the cross, or of any image that had been set upon it. Catal. test. lib. 14.

6. Hildebert Bishop of Towers, about the same time, wrote many Epistles; in one unto an Earl, going a pilgrimage, he condemneth pilgri∣mages for visiting of Monuments: amongst other things, he saith of the Roman Church, This is proper unto the Romans, to infer calumnies, to de∣fer persons; to bring menaces, and carry away riches: Such are they, whose business thou mayest hear to be commended in ease; whose prey, is in peace; whose fighting, is in fleeing; and victory, in cups: they regard no man, nor order, nor time: they are in judgement, Scythians; in chamber, vipers; at feasts, Peasants; in understanding, stones; in discerning, pratling daws; to anger, fire; to forgive, iron; in friendship, pards; in deceit, foxes; in pride, bulls; to devour, minotaurs, &c. He wrote to Honorius II. refuting the appellations to Rome, because it was a novelty contrary unto the Scriptures, and very hurtful unto the Church. He sheweth the condition of Rome briefly in two verses;

Vrbs felix, si vel dominis urbs illa careret, Vel dominis esset turpe carere fide.

He was apprehended, and imprisoned at Rome. Mornay in Myster.

7. Honorius Augustodunensis was famous for his learning and godliness, about the year 1110. Gesner testifieth of many of his books, as yet extant: he wrote one De Papa & Imperatore, against the Pope. In Dialog. de praedesti. & libe. arbit. he writeth of the Roman Church in this maner, Turn thee to the Citizens of Babylon, and behold what they are, and how they walk! behold! come to the top of the mountain, that thou mayest see all the houses

of the damned City: Look to the Princes and Judges of it, that is, the Car∣dinals and Bishops, amongst them is the seat of the Beast; at all times they are prone to ill, and ever insationably intangled with the things of iniquity: they not onely practice wickedly, but teach others to do the like; they sell holy things, and buy wickedness; by all means they endeavor, that they go not alone to hell: Turn thee to the Clergy, and among them thou shalt see the pavilion of the Beast; they neglect divine service, but they are busie in the service of gain; they defile the Priesthood with filthiness, and deceive the people with hypocrisie; by their wicked deeds they deny God; they cast aside the Scriptures; and how can they who are blinde, lead blinde people unto salvation? Behold the Convents of the Monks, and among them thou shalt see the tabernacle of the Beast; by seigned profession they scorn God, and provoke his wrath; with their habit they deceive the world—Look to the habitations of the Nuns, and amongst them thou shalt see a bed strawed for the Beast; from their tender years they learn luxury; they are more shameless then any bordeller, and she will have the palm of victory, who ex∣ceedeth others in wickedness, &c. In the same dialogue he saith, Because some are predestinated, the grace of God preveeneth them, that they have a will, and it followeth them, that they may do; but seeing predestination is unchangeable, the wicked being justly forsaken, neither will nor can do good; they hear admonitions with deaf ears, because none cometh unto the Father, unless the son by grace, that is, by the holy Ghost drawing them; and in his mercy he loveth whom he willeth, and in his justice he reprobateth whom he willeth; neither can they say, Why doest thou so?—The kingdom of heaven is not according to merits, but of grace; for what deserveth man but ill? In the same dialogue he had said, Degrees of glory shall be accord∣ing to the diversity of merits; but then he addeth, We receive grace for grace; we receive grace when God preveeneth us, that we have will, and followeth us, that we may do; according to this grace, he giveth another grace, when he rewardeth with glory. In Ps. 6. Save me according to thy mercy, and not according to my merits. In Ser. de Natal. Dom. All men, before and under the Law, and under Grace, are saved by the nativity of Christ.

8. Rupert Tuitiensis was Abbot of that Monastery near to Colein, about the year 1112. Gesner hath a large Catalogue of his works. In his Com∣mentary upon John, lib. 1. cap. 1. he saith, By onely grace are we brought into the Kingdom of Heaven, which we can conquess not by merits of our own works. Ibid. lib. 2. cap. 2. Christ buildeth his Church on a sure rock, to wit, on himself; Cephas had his name changed, and was called Peter, from this rock; whereby is signified, that upon all which are built on that founda∣tion, which is Christ, shall be named a new name (as the Prophet saith) which the mouth of the Lord hath named. Ibid. lib. 12. cap. 15. The Church of the elect, sojourning in this world, abideth not always in one estate, but some∣times shineth with the graces of the Spirit, sometimes it is obscure, and shineth less, being under oppression, until the mutability of this world be finished. And cap. 16. It is the rule of the Catholique Church, to direct her prayers unto God the Father, through Jesus Christ our Lord, because there is no other door, nor way, but by him—his name onely is the necessary chariot of all prayer. And De Vict. Verbi. lib. 12. cap. 11. What, and how many are the chief Sacraments of our salvation? the holy Baptism, and the Eucharist of the body and blood of our Lord; these both are the gifts of our Lord, the one for remission of sins, and the other for distribution of many graces. In Prolog. in Apocalyp. he saith, Blessed are the meek (saith the Lord) for they shall inherit the earth; both of them who shall enjoy, and who shall not enjoy, we have a

remarkable example in the spies—for among those, Joshua and Caleb were meek, that is, they acknowledged the truth, and were not repugnant unto it—What is the holy Scripture, but the very Land of promise? and what it was to them to go bodily out of the Land of Egypt, and to enter into the Land of promise, is unto us to go out of the land of darkness, or ignorance, and to enter into the knowledge of God by the truth of the Scriptures—When we read or hear the Scriptures, we see not God face to face, but the vision of God, which certainly will be perfected, is begun here by the Scri∣ptures. Ibid. lib. 2. cap. 2. Neither do they promote the sons of the Church for their vertues, but the daughters, that is, the effeminate and vicious persons for their gifts unto the offices of the Church: Do not they who are so pro∣moted, hold the doctrine of the Nicolaitans? for Clemens reporteth, that Nicolaus was rebuked for his jealousie towards his wife, and that he an∣swered, Let any man have her who listeth: And from this answer, the unbe∣lievers inferred, that the Apostles permitted unto all men the common use of women. Is not this like unto that doctrine, that they will not have lawful marriage, because it is forbidden by the laws of the Church? and never∣theless they live incontinently; yea, they do worse, imitating the married when they please, and though they have not a lawful bed, they are letcherous in such a maner, that they have not broken any bond of marriage. Ibid. cap. 3. It is not possible that any of these whom God hath predestinated unto the Crown, can lose their Crown; it may be, and it hath come to pass, that some lose the Crown, whom God hath called by a visible calling, or which might have been heard by man. Ibid. lib. 6. cap. 11. Excepting the Apostles, whatsoever other thing afterwards is said, let it be cut off, neither have any authority; therefore albeit after the Apostles there be any holy man, how wise soever he be, let him not have that authority, seeing the Lord speaketh in the Scriptures. Ibid. lib. 11. cap. 20. Possibly one will say, Since Christ over∣came death, and ascended into the heavens, doth he descend thence again? surely he descendeth, but invisibly—all the world hath heard his descend∣ing—when a sound was heard from heaven as of the Spirit coming, and filled the house where they were sitting, did not Christ then descend from heaven? Is the substance, or Majesty of the Son, separated from the Spirit, that when the holy Ghost descendeth, the Son of God descendeth not also? certainly he descendeth not in the form of his manhood, yet undoubtedly he descendeth in his uncircumscribed Deity, or in the Spirit that he giveth; and he descendeth to visit the Nations, by his Messengers whom he inspireth.

9. Bernard in Epist. 56. ad Gaufrid. Episco. Carnot. writeth, that Notbert Praemonstratensis did teach, that Antichrist was before the doors, and to be revealed in the same age: Within these few days (saith Bernard there) I ob∣tained to see this mans face, and I learned many things from an heavenly fistule, to wit, from his mouth. Behold what account this Author made of him, who spake thus. Hen. Oraeus in Nomenclat. saith, this Notbert was the beginner of the Order of Monks in the Diocy of Magdeburgh. Pol. Vergil. de inven. rer. lib. 7. cap. 3. calleth him a Priest of Lorrain; and saith, that he began that most exact Order after the rule of Augustinians; as also in that Chapter, and the preceeding, he sheweth, that sundry others, seeing (about that time) that the Monastical institutions were not observed, men becoming always worse and worse, and godliness was corrupted by riches, (quae [pietas] ut mater illas à principio Ordini pepererat, & quotidie sunt qui ignaviae suae po∣tius quàm religioni consulant) therefore they would reform the Order, and added some new Rites, for distinction from others of the same Order, who were become looser; and by these means, the number of Orders were mul∣tiplied.

10. Theodoricus Abbot of St. Trudo at Leodium, about the year 1120. said, Simon Magus now reigneth at Rome, and not Simon Peter; and Si∣mony is in place of the Gospel; what may we not have, if we have money? In Catal. test. verit. lib. 14. are some of his verses; concerning the Govern∣ment of the Church, he saith, Vt Mopso Nisa, corvo datur ec••e columba: Qualis pullus erit, quem fert commixtio talis. Hence it appeareth, that good men at that time bewailed the wretched condition of the Church.

11. Hugo de S. Victore, by Nation a Saxon, and Abbot of S. Victor at Paris, was in great account about the year 1130. His works are extant in three Tomes. In one place he saith, The Clerks of our time know not the Law, nor learn they it; but they study vanity, ease, surfeiting and drunkenness; they are often in the streets, seldom in the Churches; slow to search the faults of sinners, and ready to follow the trace of hares; they give more bread to dogs then to the poor; their beds are better arayed then the altars—the barking of dogs, and lowing of oxen, is more pleasant unto God then the singing of such Clerks—their preaching may be dispised, whose life is contemned. Of our communion with Christ, he saith on Iohn 6. The Lord, shewing a difference be∣twixt the bread he gave, and which they did eat in the wilderness, saith, I am the bread of life: for he is the bread wherewith an hungry soul is refreshed, which is, when true faith embraceth him; for by faith we love him, and by love we are united unto Christ, which is our life; therefore this spiritual bread is eaten by faith, even without Sacramental eating, and is profitable unto salvation dayly; we have need of this bread, while this present life endureth: and so said Augustine, Why preparest thou thy teeth and stomach? believe, and thou hast eaten. On Chapter 20. he saith, Whose sins ye forgive, i. e. whose sins are forgiven by you, God also forgiveth them: this is spoken generally, not onely unto the Apostles, (as some say, this is the prerogative of the Apostles) but it is spoken and granted unto all their successors. On Rom. 3. The written Law is called the Law of works, because men under the Law, thought that all their righteousness was in the works of the Law; but the Law of Faith and Grace, is so called, because men under Grace, set the sum and efficacy of their salvation on Grace onely, knowing, that as no man is saved by righteousness of his works, so none is justified by works of his righ∣teousness; for righteousness is not of good works, but good works are of righteousness. On Chapter 4. If man had not sinned, he should have had perfect righteousness, which consisteth in the perfect fulfilling of God's com∣mands; so that he should have had no lust against reason, and he might have loved God with all his heart; but after sin, and for sin, man cannot have this perfect righteousness, unto which eternal life is justly due; but God of his grace giveth faith unto man, and of the same grace reputeth it for that per∣fection, as if he had the perfection of righteousness. De Scriptura & Scriptor. Sacris cap. 1. he saith, That Scripture onely is truly called Divine, which was from the Spirit of God, and written by those who spoke by God's Spirit; that maketh a man divine, and reformeth him according to the image of God, by teaching to know him, and by exhorting to love him; whatsoever is taught therein, is truth; whatsoever is commanded, is good; and whatso∣ever is promised, is blessedness; for God is truth without falshood, good∣ness without wickedness, and blessedness without misery. In cap. 6, & 7. All Divine Scripture is contained in the Old and New Testaments: and when he hath divided the Old Testament into the Law, Prophets, and Hagiographa, and hath reckoned the Books that are in the Hebrew Canon, he addeth, There be also other Books, as Wisdom, the Books of Syracides, Judith, Tobias, and the Maccabees, that are read indeed, but are not rolled in the Canon.

Catol. test. ver. lib. 15. Likewise De Sacramentis fidei lib. 1. cap. 28. If it be asked, What is original sin in us? It is a corruption, or vice, by which in our birth we draw ignorance in our minde, and concupiscence in the flesh. And cap. 19. In the estate of innocence, the flesh as a weak beast, did bear the Spirit sweetly, having neither spur nor bridle; or if there was any bridle then, wherewith the flesh, which cannot go by it self, was ruled, yet it had not need of a bridle to restrain it, because it was not impetuous. Lib. 2. cap. 11. Some Fathers have said, That the Saints see all things, because they see him who seeth all things: I dare say no more but this, they see as much as pleaseth him—it is hard to judge any more. But thou wilt say, If they hear me not, I speak in vain unto them which neither hear nor understand. Behold, let us say, Saints hear not the words of them that pray unto them; nor doth it impair their blessedness, that they know not what is done abroad: Let us say then, they hear not. But doth not God hear? Why art thou solicitous then, whether they hear, or how much they hear, seeing God heareth, for whose sake thou prayest? he seeth thy humility, and will reward thy devotion. Ibid. To. 5. cap. 10. The Sacrament is given in both kindes, to the end we may believe, that there∣by a twofold effect is signified; for it hath the vertue (as Ambrose saith) to preserve both body and soul. Ibid. par. 15. cap. 7. It is more probable, we should believe that every soul suffereth punishment in those places especially where they have sinned; but if there be any other place of these punishments, it is not easie to prove.

12. Bernard Abbot of Clarevaux, or Clareval, was famous in that time. He oft complaineth of the defection of the Church; as in festo Convers. Pauli Ser. 1. he saith, The whole multitude of Christians seemeth to have conspired against thee, O Christ; from the least to the greatest, from the sole of the foot to the crown of the head, there is no soundness. Iniquity proceedeth from the Priests, thy Vicars, which seem to be Governors of thy people—alas! alas! O Lord God, they are first in pursuing thee, who seem to desire and have the primacy in thy Church—Now holy Orders are given for filthy gain; they seem to abound in godliness, while they take on them the charge of souls, but their least thought is of the safety; and can any persecution be more grievous unto the Savior of souls?—many Antichrists are in our days—Christ seeth this, and is silent; our Saviour suffereth, and dissembleth; and we must also be silent, and dissemble, especially concerning our Prelates, and Masters of the Church—The Ministers and Vicars of Christ think it necessary to ob∣serve what they command, but they will not consider what is the will of their Master, &c. In a word, none can more sharply rebuke the vicious lives of Bishops and Abbots, then Bernard did in his time; as appeareth especially in his Epist. 42. albeit not with open hostility, nor would he make a Schism in the Church. Yea, he did not spare the Popes, as appeareth partly by what he wrote unto Eugenius, and in Epist. 178. unto Innocentius II. he saith, It is the one voice of all, who have any faithful care of people among us, that righteousness perisheth in the Church; the keys of the Church are not re∣garded, the authority of Bishops is dispised, because none of them endeavor to revenge the offences committed against God; nor can any correct unlaw∣ful things in his own Diocy; they lay all the blame upon you, and the Court of Rome; they say, that ye throw down what they have lawfully built, and ye have established things which they have justly condemned. Yea, for his liberty in speaking against the Errors of his time, he was detested and re∣proached, so that he was necessitated to publish Apologies; namely, see that Apologia ad Willerm. Abbat. where he saith, that they called him, the most mise∣rable of men; one who durst presume to judge the world, and by the shadow

of his baseness insult over the lights of the world; yea, not a ravenous wolf in a sheeps skin, but a biting flea, or a base moth: and he saith there, that he was like to be killed every day, and was judged as a sheep for the slaughter: and nevertheless, he was not afraid to speak of their vices, because (said he) Melius est ut scandalum oriatur, quam veritas relinquatur. And he continueth telling them, that at that time a small train was called avarice; sobriety was thought austerity; and silence, sadness: but loosness was called wisdom; prodigality, liberality; babling, affability; jeering, mirth; softness of clothes, and pride of horses, honesty; superfluous ornaments of beds, cleanliness; and when one doth so unto another, that is called charity; and so charity destroyeth charity, and discretion confoundeth true discretion; and such mercy is full of cruelty, because thereby the body is served, and souls are killed—Who at the beginning, when the Order of Monks began, could think that Monks would become so naughty? O how unlike are we unto those in the days of Antonius!—Did Macarius live in such a maner? did Basilius teach so? did Antony ordain so? did the Fathers in Egypt carry them∣selves so?—I will speak, I will speak, though I be called presumptuous, yet I will speak truth; How is the light of the world become darkness? how is the salt of the earth made unsavoury? they whose lives should have been a pattern of life unto others, are become blinde guides of the blinde, when they shew example of such pride—I am a liar, if I have not seen an Abbot having above sixty horses in his train: when ye saw them riding, ye might say, these were not Fathers of Monasteries, but Lords of Castles; not feeders of souls, but Princes of Provinces: they must have carried after them, their table-cloths, cups, basins, candlesticks, and portmanteans stuffed, not with straw, but ornaments of beds: scarcely will any of them go four miles from his house, but he must have all chattels with him, as if he were going into a leagure, or through a wilderness, where necessaries could not be had—O vanity of vanities, but not so vain as mad! the walls of Churches are glorious, and poor folks have necessity; the stones are covered with gold, and the children are naked, &c. One may say, yet Bernard was a serious follower of the Popes; yes, he gave them all the titles that the flatterers could, or were wont to give: but see what blows he gave them, as appeareth by what he wrote to Innocentius, and what is here above in Eugenius II. he layeth on them the blame of all the wickedness in the Church; and he proveth, that they had not right to usurp as they did. In Rites he was carried with the sway of the times, and these were the lesser things; but behold his doctrine of faith, how different it was from the tenets of Rome now; and if you will know the Giant by his foot, note these passages. In the Sermo. de multipl. utilit. verbi Dei, he saith, The word of God, sounding in the ears of the soul, doth trouble, terrifie, and judge; but anon, if you observe, it quickeneth, melteth, warmeth, enlighteneth, and cleanseth: briefly, it is our food, and sword, and medicine, confirmation and rest; it is also our resurrection, and consummation. And think it not a wonder that God's word is called now, all in all in respect of justification, seeing it shall be all in all unto glorification: Then let a sinner hear it, [note] and be afraid; a carnal soul shall tremble at that voice, for that word is lively and efficacious, it searcheth all the corners of the heart; so that though thou wert dead in sin, if thou wilt hear the voice of the Son of God, thou shalt live; for the word that he speaketh, is spirit and life: If thy heart be hard, remember how the Scripture saith, He sendeth forth his word, and it melteth them; and, My soul melted when my beloved spoke. If thou be lukewarm, and fearest to be cast out, go not away from the word of God, and it will warm thee, for his word is hot as fire; and if thou

bewailest the darkness of ignorance, hearken diligently what the Lord will speak in thee, and his word shall be a light unto thy feet, and a lantern unto thy steps; and if thou be the more sad, that the more thou art enlightened, thou seest the more clearly, even thy least offences, the Father will sanctifie thee by the truth, which is his word, that thou mayest hear with the Apostles, Now ye are clean, for, or through the word that I have spoken unto you: and when thou washest thy hands, behold, he hath prepared a table before thee, that thou shalt not live by bread onely, but by every word that proceed∣eth from the mouth of God, and by the strength of that food, thou mayest run the way of his commands; if an army were set against thee, and a skir∣mish of tentation, take unto thee the sword of the Spirit, which is the word of God, and thereby shalt thou easily triumph; or if it shall happen (as in battels it is usual) that thou be wounded, he will send forth his word, and heal thee; and he shall deliver thee from death, that in thee also it may be verified what the Centurion said, Lord, onely say the word, and my servant shall be healed: But if yet thou stumblest, confess and cry, My feet are almost gone, and my steps are well nigh slipt; and by his word he will strengthen thee, that thou shalt learn experimentally, that even the heavens are made strong by the word of the Lord, and all their power is by the breath of his mouth. In Epist. 91. ad Abbates Suessioni congreg. I would be in that Councel, where the traditions of men are not obstinately defended, nor superstitiously observed, but where they search diligently and humbly, what is the good, acceptable, and perfect will of God; thither am I carried with all my desire, and there would I abide devoutly—God onely willeth not to be better then he is, be∣cause he cannot: Let them be gone both from me, and from you, which say, We will not be better then our fathers; protesting that they are the children of the lukewarm and dissolute; the remembrance of these is with a curse, for they have eaten sour grapes, wherewith the childrens teeth are set on edge: or if they do glory in holy parents of good memory, let them follow their ho∣liness, while they stand for their dispensations, and connivences, as for a law. And in Tract. de Praecept. & Dispens. Many things were devised and ordained, not because they might not be otherwise, but because it was so expedient, and certainly but for conserving charity; therefore so long as the things do serve charity, let them stand without change; nor can they be changed without offence, no nor by the Rulers: But contrarily, if they be contrary unto cha∣rity, in the judgement of such onely unto whom it is granted to see so, and unto whom it is committed to foresee, is it not clearly most righteous, that what things were devised for charity, should also be omitted, or intermitted for charity, when it is so expedient, or at least that they be changed to another thing more expedient: as on the other side, certainly it were unjust, if these things that were ordained for charity, be held against charity. Let them there∣fore hold fast what is immoveable—nor do I onely think so, or first speak so, the Popes have so spoken—Leo saith, Where it is not needful, change not the institutions of the holy Fathers; but if there shall be necessity, for the benefit of the Church, let him who hath power dispense with them; for a law is changed upon necessity: Now by necessary, or unviolable, I under∣stand not what is delivered by men, but what is proclamed by God, that they may not be changed but by him which gave it; for example, Thou shalt not kill—and all the other commandments of that Table; albeit these can no way be dispensed with by men, nor was it ever lawful, nor shall it ever be lawful unto any man to loose one of these any way, yet the Lord hath loosed them when he pleased; as when he commanded the Hebrews to spoil the Egyptians—and therefore when we read that any good man hath done

any time otherwise, and the Scripture doth not witness that God hath com∣manded him, we must confess that they have sinned as men, or that they have received a particular warrant from God, as some Prophets did—But what will I have to be thought necessary, and unchangeable? truly that onely which is confirmed by Divine and eternal reason, so that is changed no way, not by God himself: under this kinde is all which our Lord did teach in that Sermon on the mount; and whatsoever is delivered in the Old and New Testaments concerning love, humility, meekness, and other vertues to be observed spiritually; for these are such, that it is not lawful, nor expedient to do other∣wise at any time—At all times, unto every person, these things bring death if they be dispised, and life if they be observed, &c. Behold how these Abbots had a purpose of Reformation, but were hindered by others upon that ground of former practice, or ordinances; and how Bernard excuseth former practices, and yet would have had a change; and still maketh the word of God to be the rule. In the same Treatise he saith, True obedience knoweth no law, nor is restrained to any bounds—by vigor of free, and a glad minde, it consider∣eth not measure, but is inlarged into infinite liberty—this is the property of the just man, for whom the law is not made; not that he should live without a law, but because he is not under the law, and is not content with the vow of any profession, which he overcometh by the devotion of his minde. In Tract. de Gra. & lib. arbit. This work [of sanctification] cannot be done with∣out two, one by whom, and another in, or to whom it is done. God is the Author of salvation, and free-will is capable onely—we have will from free-will, but not the power to do what we will; I say not, will to do good, or will to do evil, but onely will; for to do well is increase, to do ill is decrease; to will simply, is that which increaseth, or decreaseth: Creating grace made free-will, saving grace maketh it to increase, but it prostrateth it self to de∣crease: so free-will maketh us willing, and grace maketh us to will well. Near the end he saith, What hast thou, that thou hast not received? thou art created, healed, saved; Man, which of these hast thou of thy self? which of these is not impossible unto free-will? thou which wast not, could not create; nor being a sinner, couldest thou justifie; nor being dead, couldest raise thy self: I do pass these good things, that are necessary unto them which must be healed, and laid up for them that shall be saved; but what I say, is clear for the first and last, as none doubted of the middle thing, but he who knoweth not the righteousness of God, and would set up his own, not being subject unto the righteousness of God. And he concludeth there, Without doubt it is of God both to will and to do, according to his good will; therefore God is the Author of thy good work; he both applieth the will unto work, and maketh the work easie unto will; or if we will speak properly, these which we call our merits, are some seeds of hope, proofs of love, tokens of hid pre∣destination, presages of future felicity, the way of the Kingdom, not the cause of reigning: In a word, whom he justifieth, not whom he findeth just, doth he glorifie. In fest. omnium Sanct. Ser. 1. What can all our righteous∣ness avail before God? shall it not be reputed as a filthy rag? saith the Prophet; and if it be narrowly examined, all our righteousness shall be found unrighte∣ousness, and naught; and if our righteousness cannot stand for it self, what shall become of our sins? therefore we must pray with the Psalmist, Lord, enter not into judgement with thy servant; and with all humility let us flee unto mercy, which onely can save our souls. And Ser. 2. Who can say, I have a clean heart? who can say, The snare is broken, and my feet are safe from falling, seeing the Apostle saith, Let him who standeth, take heed lest he fall? and of himself he saith, O wretched man! who shall deliver me?—In

Annunt. B. Mariae Serm. 1. Thou must first believe, that thou canst not have remission of sin, but by the mercy of God: next, that thou canst not have any good work, unless he give even that: thirdly, that thou canst by no works merit eternal life, but that it is given freely—for the Apostle saith, We are justified freely by faith—Who is a better man then the Prophet? of whom God witnesseth, I have found a man according to mine own heart; and nevertheless he had need to say, Lord, enter not into judgement with thy servant; therefore let no man deceive himself. In Feria 4. Heb. Dom. Paenos. Worthy is the Lamb which was slain, to receive power for doing that he came for, to take away the sins of the world; I mean, a three-fold sin waxing on the earth; think ye that I will say, the lust of the flesh, the lust of the eyes, and the pride of life? indeed that is a three-fold cord which is not easily broken—but I intend to speak of another threefold sin, which also the vertue of the Cross doth overcome, & possibly that may be heard with more profit; the first is original, another is personal, and the third is singular. Original sin is the greatest of all sin, which we all have from the first Adam, in whom we all have sinned, and for which we all do die; certainly it is the greatest, which hath so defiled all mankinde, that there is none free, none save one; it is ex∣tended from the first man, until the last; and this poison in each one, runneth from the sole of the foot, unto the top of the head; yea also, it is spread abroad through every age, from the day when each man is conceived by his mother, until that day when the common mother receiveth him—and cer∣tainly that original sin is very grievous, and infecteth not onely the person, but even nature; and yet personal sin is more grievous unto every one, when with loose reins we give our members, as weapons of unrighteousness, unto sin, being guilty now, not so through the fault of another, but by our own fault; the singular fault is the most grievous, which is done against the Lord of Majesty, when wicked men kill a just man unjustly—How wilt thou, Lord, make the thirsty drink of the river of thy pleasure, who so doest pour the oyl of thy mercy on them who crucifie thee? It is clear then, that this passion is most powerful to take away all sorts of sins. And in the next Sermon De caena Dom. A Sacrament is a holy sign, or a holy secret thing; for many things are done for themselves onely, but other things are done to sanctifie other things, and these are called, and are signs: for to take example from usual things; a ring is given simply for a ring, and there is no signification; and it is given for investing into an inheritance, and then it is a sign; so that he which receiveth it may say, This ring is little worth, but the inheritance was I seeking. After this maner, when the Lord was to suffer, he would invest his disciples in his grace, that invisible grace was given unto them by a visible sign: For this end were all the Sacraments ordained, as the Eucharist, the wash∣ing of feet, and Baptism, the first of all Sacraments, wherein we are com∣planted to the similitude of his death—What is the grace into which we are invested by Baptism? certainly cleansing away of sin; for who can bring a clean thing out of unclean, but he onely who is clean, and on whom sin falleth not, even God? and indeed the Sacrament of this grace before, was circumcision—I have often said it unto you, nor should ye ever forget it, that in the fall of our first parents, we all did fall; and we have fallen upon a heap of stones, and among clay, so that we are not onely defiled, but wound∣ed and broken grievously; we may be washed soon, but we have need of much dressing ere we be healed; we are washed in Baptism, and thereby is the hand-writing of damnation blotted away; and this grace is given unto us, that lust should not hurt us, if we do not consent unto it; and so the cor∣rupt matter of that old ulcer is removed, when damnation is taken off; and

the answer of death proceedeth from it. But who can endure the itching of that ulcer? be of good chear, that in this also grace will help; and that ye may be assured, ye have the investiture of the Sacrament [note] of the Lord's precious body and blood; for that Sacrament worketh two things in us, it diminisheth the feeling in the smaller sins, and taketh away the consent in the more grievous. If now any of you do not feel so oft so bitter motions of wrath, envy, letchery, and such others, let him give thanks unto the body and blood of our Lord, because the vertue of the Sacrament worketh in him, and he should rejoyce that the wretched ulcer is like to be healed. But what shall we do, seeing so long as we are in this body of sin, and in this evil time, we cannot be without sin? shall we despair? God forbid: Blessed John saith, If we say, we have no sin, we deceive our selves, and the truth is not in us; but if we confess our sins, God is faithful to—In many things we all offend; yet none should dispise, or think little of that, for it is impossible to be saved with these, and it is impossible they can be washed away, but by Jesus Christ, and unless he wash them; I say therefore, let none be perniciously careless, and use the words of wickedness to excuse his sins; for (as he said unto Peter) unless Christ shall wash them away, we shall have no part with him: and yet we should not for them be too solicitous, he will forgive as readily, and gladly, if we acknowledge what we are; for in such sins, as inevitable, both immode∣rate fear, and carelesness, is worthy of blame; hence it is, that he hath taught us to pray dayly for the forgiveness of sins; for as I said of lust, he hath taken away the damnation of it, as the Apostle saith, There is no damnation unto them that are in Christ; nevertheless, for to humble us, he suffereth it to live in us, and to afflict us grievously, that we may know what grace doth unto us, and that we should always run unto him for help; so doth he with us in these lesser sins, by a pious dispensation, that they are not altogether taken away, but by them God will teach us, that seeing we cannot shun these lesser things, we might be sure we do not overcome greater sins by our own strength, and so we should be ever in fear, and watchful, that we lose not his grace, which we see to be so many ways necessary unto us. Super. Cant. Serm. 13. Hearken what God saith, My glory I will not give unto another. Lord, what wilt thou give unto us? he saith, Peace I give unto you, peace I leave unto you: It is enough for me, I take it thankfully what thou leavest, and I leave what thou reservest; so I am content, and I doubt not but it is for my advantage. I do altogether abjure glory, lest if I do usurp what is not given; I do miss that which is offered, and lose it justly; peace I would have, and I desire no more; he who is not content with peace, is not content with thee; for thou art our peace, who hast made both one; this is necessary, this is enough, to be reconciled with thee, and to be reconciled with thy self; for since I became an adversary unto thee, I have been grievous unto my self; and now I am more wary, and I would not be ingrate for the benefit of peace which thou givest, nor a sacrilegious usurper of thy glory: unto thee, Lord, unto thee be glory wholly, happy am I if I have peace. Serm. 14. The Law (which never brought any man to per∣fection) is a yoke that neither they, nor their fathers could ever bear; but the Synagogue is strong, and careth not for a light burthen, nor a sweet yoke; she is whole, & needeth not a physician, and trusteth in the Law. Ser. 22. Whosoever being grieved for his sins, hungreth and thirsteth for righteousness, let him believe in thee, who justifiest the ungodly, and being justified by onely faith, he hath peace with God. Ser. 61. Confidently will I take what I have need of, out of the bowels of the Lord, they abound in mercy—the piercing nail is unto me an opening key, that I may see the Lord's will; why should I not see through these holes? the nails cry, the wounds cry, that verily God

was in Christ, reconciling the world unto himself—therefore the mercy of the Lord, is my merit; I shall not have need of merits, so long as he wanteth not merits; and if the mercies of the Lord be manifold, I have merit enough—Shall I sing of thy righteousness? Lord, I will mention thy righteousness only; for it is also mine, seeing that thou wast made, even of God, to be righte∣ousness unto me: Shall I fear that it be not sufficient for us both? it is not a short mantle—the righteousness of the Lord endureth for ever: What is longer then eternity? it will cover both thee and me sufficiently, it is a large and eternal righteousness; and indeed in me it will cover a multitude of sins, but in thee, Lord, what will it cover but treasures of piety, and riches of bountifulness. Ser. 62. The vine of the Lord, is the Church of them who are predestinated. Ser. 63. What is so powerful to heal the wounds of conscience, and to purge the sight of the minde, as the frequent meditation of Christ's wounds? Ser. 65. By the vine, I mean her which filleth the earth, whereof we are a portion; that large vine planted by the Lord's hand, redeemed by his blood, watered with his word, propagated by his grace, and made fertile by his Spirit. Ser. 66. The Spirit saith manifestly, that in the last days some shall depart from the faith, giving heed unto the spirits of errors, and doctrines of divels—certainly he speaketh of these men now; for they forbid to marry, and abstain from meat which God hath created; but see now whether this be not properly the craft of the divel, and not of men, as the Spirit hath fore∣told. Ask the Author of that Sect, they can give you none: What Heresie hath not a principal Author among men? the Manichees, had Manes—each of these pests had their master, from whom they had their beginning and name; but what name or title will ye give these? none, because that Heresie is not from men; and yet we will not say, that it is by the revelation of Christ, but rather, and without doubt (as the Spirit hath fortold) by the fraud of divels, speaking lyes in hypocrisie, and forbidding to marry: cer∣tainly they speak so in hypocrisie, and guile of the fox, faining that they do it for love of chastity, which they have devised to increase and multiply filthi∣ness. The matter is so plain, that I admire how a Christian could ever be per∣swaded thereunto, except they are so beastly, that they could not perceive, how he that condemneth marriage, looseth the bridle unto all uncleanness; or certainly they are so full of wickedness, and divelish malice, that though they know it, yet they dissemble, and rejoyce in the destruction of men: Take away honorable marriage from the Church, and ye do fill her with whores, incestuous—and all kinde of uncleanness: choose which of the two, that either all these monsters of men shall be saved, or the number of them that shall be saved, is restrained to the few which are continent. How sparing in the one, and how wide in the other! nothing less becometh the Author of ho∣nesty; shall all be condemned, but these few continent persons? this is not to be a Savior: Continence is rare on the earth; nor did he who is fulness, make himself of no reputation for so small advantage, &c. In Ser. de Triplici Gen. Bonor. he exhorteth to have pity, and to pray for them who are departed, not having perfected their repentance. But in Lib. Sententiar. c. 9. he saith, There are three places, heaven, earth, and hell, and these have their own indwellers; heaven hath onely the good, the earth hath of both sorts, and hell the bad onely. And in cap. 14. he saith, Place is necessary and profitable unto re∣pentance, to wit, the Church of this present life; in which whosoever neg∣lecteth to repent, while he is in the body, he can finde no remedy of salvation hereafter. In Epist. 190. contra Abailar. he saith, Abailard defineth faith to be an opinion; then faith (saith he) is wavering, and our hope is vain; he who saith so, hath not as yet received the holy Ghost. Augustine saith better,

Faith is not in the heart by ghuessing or trowing, but it is a sure knowledge, the conscience also bearing witness; it is the substance of things hoped for, and not a fantasie of conjecture: by the name substance, a thing sure and certain is meant; doubtings belong unto the Academicks, which doubt of all things, and know nothing. Bernard died in the 63. year of his age, Ann. 1153.

13. The same Bernard De Consider. ad Euge. lib. 3. teacheth us, that then was a Councel held at Rhems, where the Pope was also President; and with Bernards works are many Sermons, which are said certainly not to be his; among these is one, Sermo cujusdam ad clerum in Concilio Rhemensi congregat. unto me it seemeth certainly to be Bernard's, seeing the most part of it is Supe. Cant. Ser. 33. and also on Psal. Qui habitat Ser. 6. so that either another hath borrowed it from Bernard, or he from another: This Sermon is for the most part historical, I mean, serveth to give knowledge of that time, and therefore I will transcribe it for the use of some, who (possibly) have not that Book. A weighty charge is laid upon me, to teach the Teachers, and instruct the Fathers, especially seeing it is written, Ask the Fathers, and they will declare unto thee, Deut. 32. but that Moses commandeth me, whose power is great, and must be obeyed, not by me onely, but by all; and he is greater then Moses, for unto Moses was but one people of Israel committed, and unto this the whole Church; and he is greater then an Angel, for unto which of the Angels hath God said at any time, Whatsoever thou shalt binde on earth, shall be bound also in heaven? Matth. 16. I speak in respect of office, and not of merit; if ye except God, none is like unto him in heaven, nor on earth; [ergo he is Antichrist] This is Peter, which cast himself into the sea, when all the other disciples did sail unto Jesus, Ioh. 21. every one of you is content with his own little ship, i. e. his Arch-Bishoprick, his Abbey, his Provestry, but he casteth himself into all the Arch-Bishopricks, Abbeys, Provestries; this sea is wide, and there the fishes cannot be told. And unto you I say, my Brethren the Bishops, God hath exalted you highly, ye are the salt of the earth, as the Lord saith in the Gospel, Matth. 5. ye are the light of the world, ibid. I have said ye are gods, and all are the children of the most High; but ye shall die as men, and shall ye not fall as one of the Princes? Psal. 81. Where is the wise man? where is the Scribe? where is the Conqueror of this world? 1 Cor. 1. shall they not die as men? and shall they not fall as one of the Princes? whence shall they fall, and whither? from the side of the Lord into the bottom of hell. Brethren, two great evils are coming, death and judgement; for hard is the condition of death, and therefore few would die; but what preparation is made for death, albeit it be the way of all flesh? alas! whither shall I go from thy Spirit? and whither shall I flee from thy face? Psal. 138. seeing the A∣postle saith, We must all appear before the throne of Christ, that every one may receive according to what he hath done in the body, whether good or ill, 2 Cor. 5. Brethren, I tell you of another Synod, where the Lord God will sit in judgment, and there we all must stand; and there will God judg all the world. Here [on earth] unrighteousness is shut up in a bag; but in that judgement, God will judge righteously; and there we must all appear (unless the Apostle hath lyed, which is a sin to say) whether he be a Pope, or a Cardinal, or an Arch-Bishop, or a Bishop, or poor, or rich, learned, or unlearned, that every one may receive according to what he hath done in the body, whether good or ill. And seeing account must be given of those things that every one hath done in the body, alas! what shall become of those things that every one hath done in the body of Christ, which is his Church? [hear] The Church of God is committed unto you, and ye are called Pastors, but are robbers.

And alas! we have few to feed, but many to excommunicate: and oh that ye were content with the wool, and the milk, but ye thirst after the blood. Nevertheless, four things (I think) are necessary in them, which especially are set over the Church of God; to wit, that they enter by the door; that they keep themselves in humility; that they flee avarice; that they indea∣vor to cleanness both of heart and body. But what availeth it that they be chosen canonically (which is to enter by the door) if they live not cano∣nically? The Lord said unto the twelve, Have not I chosen you twelve, and one of you is a divel? Ioh. 6. Lord Jesu, seeing that election was in thine hand, and there was none to contradict thee, why didst thou choose a divel to be a Bishop? good Jesus, why didst thou not choose a good, just, and holy man, as Peter was good, just, and holy? or if thou choosest a divel, why talkest thou that thou hast chosen him? Brethren, to day Jesus doth the like, he chooseth many divels to be Bishops. Alas! alas! where shall we finde Bishops, that after they have come to Dignity, keep themselves in humilty? yea, pride moveth them to aspire unto so great Dignity, that they will break into the fold of Christ impudently; albeit the Lord hath said in the Psalmist, A proud man shall not dwell in my house. But Jesus is in the midst of it, and not in a corner, as he saith Matth. 18. Where two or three are gathered in my name, I am there in the midst of them. And Luke 4. Iesus passed through the midst of them. And Eccles. 15. In the midst of the Church God openeth his mouth. And again Luke. 24. Iesus stood in the midst of his disciples. Wo unto me Lord Jesu, if I be with thee in thy house, and be not in the midst of thy house. But these are not so, they are indeed with Jesus, but not in the midst of his house; because they love pride, and do the works of pride, exalting their parents, neglecting and oppressing the poor; they live wickedly, and they will have their subjects to live wickedly; therefore are they compared to the apostate Angel, which said in his heart, I will set my seat in the north, &c. Isa. 14. What is it that the divel will set his seat in the north, but that he desireth some proud and wicked man to have the Government over others like unto him, far from the heat of love, or light of wisdom? or that such an one keep the Govern∣ment when he hath gotten it? Such was Absolon over the children of Israel, 2 Reg. 15. disobedient to his father, and ambitious of Government. Such was Jeroboam, he sinned, and caused others to sin with the golden calves, 2 Reg. 12. Such were the Scribes and Pharisees, to whom the Lord said, Wo to you, ye shut the Kingdom of Heaven before men; ye enter not, and ye suffer not others to enter, Matth. 23. Moreover, how can the Bishops of these times flee from avarice? for (which cannot be spoken without sad sighs) the re∣proaches of Christ, the spits, thongs, nails, spear, cross and death, all these do they melt in the furnace of avarice, and send them abroad to purchase filthy gain, and quickly put up the price of all in their own pockets; differing truly from Judas Iscariot in this onely, that all his gain was reckoned to be some pennies, but they with a greedier voracity of gain, do gather infinite sums: On this do they gape with unsatiable desire; they are afraid to want them, and if they miss them, they are sorry; they do rest in the love of these so far onely, as they have free-will of heaping together, or care to make them more; the decay, or salvation of souls is not thought upon. These certainly are not mothers, seeing albeit they are become very gross, fat, and rich upon the patrimony of him that was crucified, yet they have not pity on Joseph's affli∣ction. The Arch-Priest goeth about his bounds, and to fill his sack, he giveth the blood of the just; for he selleth murthers, adulteries, incests, fornications, sacriledges, perjuries, and so he filleth his pockets to the brim. The report of such gain cometh unto the Bishop; the Arch-Priest is sent for; Give me my

part, saith the Bishop. He answereth, I give thee nothing. Then saith the Bishop. If thou wilt not give me my part, I will take all from thee. Then fol∣loweth chiding, and discord, through avarice. Yet thereafter, the Arch-Priest considering with himself, that by the authority of the Bishop he hath that power, and without his favor he cannot have it, then (repenting wickedly) he saith, I am sorry, take your part, and also of my part what you please. So they are reconciled alas, as Herod and Pilate were reconciled, and Christ is cru∣cified; yet they are reconciled, and Christ's poor ones are spoiled. Behold these times, so filthy with these works of darkness! wherefore wo unto this generation, for the leaven of the Pharisees, which is hypocrisie, if it can be called hypocrisie, which now cannot be hid, it is so frequent, and which seek∣eth not to be hid, it is so shameless. And this rotten Imposthume now, now spreadeth thorow all the body of the Chuch the broader, the more despe∣rately; and the more inward, the more dangerously: for if an open Heretick were rising, he might be cast forth, and wither; if a violent enemy, one might perhaps hide himself from him; but now, how shall he be cast out? or how can one hide himself? all are friends and enemies; all are familiars, and none peaceable; and all do seek themselves. They are the servants of Christ, and do serve Antichrist; they walk in honor with the goods of the Lord, but give him no ho••or; And hence is this (which ye see dayly) whorish glittering, stage-habits, royal robes; hence is the gold on the bridles, saddles, and spurs; their spurs are more costly then the altars; hence are their cup-boards so glorious with plates and cups; hence are their surfeits and drunkenness; hence are their harps, flutes and pipes; their full wine-cillers, and garners flowing one into another; hence are their barrels for painting, and full purses. The Provests, Deans, Bishops, and Arch-Bishops, are and will be such; nei∣ther come they by these things through their deserving, but by these works of darkness: It was foretold in former times, and now it is come to pass; Behold, in peace is my most bitter bitterness, Isa. 21. Bitter before in the death of Martyrs, more bitter thereafter in the conflict with Hereticks, but now most bitter with the maners of Domesticks; they cannot be put out, they are so strong, and so many without number. The wound of the Church is within, and incurable; and therefore in peace is my bitterness most bitter: But in what peace? peace there is, and no peace; peace from Heathens, peace from Hereticks, but truly no peace from the Children. It was a voice of one, mourning in time of Israel, I have nourished and brought up children, and they have rebelled against me, Isa. 1. They have rebelled, and become strong for their filthy use, their filthy gain, their filthy merchandise, and that business, walking in darkness; there remaineth, but that from the midst of them should appear that noon-divel to deceive, if there be any as yet in Christ, continuing in simplicity, seeing he hath swallowed the floods of the wise, and the rivers of the mighty, and he is confident that Jordan (i. e. the humble, and the simple that are in the Church) may flow into his mouth, Iob 40. for he is that Antichrist, which falsely saith, that he is not day onely, but the noon-day; and is exalted above that which is worshipped as God, whom the Lord Jesus will kill with the spirit of his mouth, and destroy with the brightness of his coming, 2 Thes. 2. Behold, I have told you what Pastors we have in this way wherein we walk, and not what Pastors they should be. They are all the friends of the Bridegroom, who are now the Bridegrooms of the Church; they are seen to stand round about her, & (as it is commonly said) to stand on her right hand, but few are those that seek not themselves in all things that are dear unto her. They love gifts; nor can they likewise love Christ, because they lift up their hands to mammon. Behold how they walk glancing and attired, clothed

with various colours, as a bride coming out of her chamber; if unawares you saw one of them walking far off, would ye not say, it were a bribe, and not the groom? whence (think ye) can flow this abundance of things, splen∣dor of clothes, prodigality of tables, heaps of gold and silver vessels, but of the brides goods? and in the mean time she is left poor, needy, and naked; in her face, to be pited, rough-haired and pale: this is not to adorn, but to spoil the bride; not to keep, but to destroy her; not to defend, but to cast her out; not to instruct, but to prostitute her; not to feed the flock of Christ, but to kill and devour her; as the Lord saith of them, Psalm 52. They eat up my people as they eat bread. And again Psalm 78. They have devoured Iacob, and laid his land desolate. And in another Prophet, Hos. 4. They eat the sins of my people. As if he had said, They crave the prices of sins, and have no care of the sinners. Whom will ye name among all the Bishops, who is not more careful to empty the peoples purses, then to root up their vices? who is he that will soften his wrath? where is he that preacheth the acceptable year of the Lord? therefore let us leave these, which are not Pastors, but Traitors, and let us follow them, who while they did live, have planted the Church with their blood; and indeed these have come into the place of their Mini∣stery, but not in their zeal; all would be successors, but few are their followers. O that they were vigilant in their charge, as they run gladly into their chair, then they would watch diligently, and take heed unto the Church which is committed unto them; yea, they would take heed unto themselves, lest it be said of them, My friends and neighbors gathered against me, and stood afar off, Psal. 37. certainly it was a just complaint, and can be applied to no age more justly then to ours. It is a small thing that our Pastors do not keep us, unless they also destroy; for they being grievously drowned in the sleep of oblivion, are awakened with no thunder of divine threatning, so much as to fear their own danger; hence it is that they save not their people, because they save not themselves, but do kill and perish together. And what shall I say more? the Bishops and Priests of these days, how diligent are they to keep the holiness (without which none shall see God) of chastity both of soul and body? truly the Lord saith in the Gospel, Luc. 12. unto Bishops, without doubt in the primitive Church, Let your loins be girded; not approving onely, but commanding chastity. The holy Ghost witnesseth also in the Law, 1 Reg. 21. None might eat the shew-bread, but they who were clean, and namely from women: and therefore Achimelech would not give that bread unto David, craving it for himself and his Soldiers, until he knew that they were clean from women; as David said, If you speak of women, these three days they have been clean; The holy Ghost at that time shewing, that none should come unto Christ's table, and unto that bread of Angels, unless he be pure both in minde and body; lest that which the grace of God hath prepared unto believers for their salvation, be turned into judgement and condemna∣tion unto them that take it unworthily. But how do these keep the badge of chastity, which are given over into a reprobate minde, and commit things not convenient? for it is filthy to speak the things that the Bishops do in secret; therefore I think it better to dissemble this, and delay, rather then to speak that which may offend the innocent; but why should I blush to speak, what they do not blush to do? yea, and what the Apostle spareth not to write and preach? for the excellent Preacher saith, Rom. 1. Men with men wrought filthiness, and they received the wages of their error. Brethren, I am unwise, but ye have compelled me. So far there. Here were bold rebukes; but what followed thereupon, I have not read in any History: but I observe somewhat from Bernard De Consider. lib. 3. where he writeth unto Pope Eugenius, saying,

Did not thy mouth pronounce these following Articles in the Councel at Rhems? who hath kept them? who keepeth them? thou art deceived, if thou think that they are kept; if thou thinkest not, thou hast sinned, either in ordaining what should not be kept, or in dissembling when they are not kept. Thou wilt say, We have commanded that both Bishops, and Clerks, should neither in superfluity, nor in variety of colours, nor in the cutting of their clothes, nor in rasing give offence unto beholders (unto whom they should be a pattern) but rather by their actions condemn faults, and by their conversation shew forth the love of innocence, as the dignity of the order of Clerks requireth. And, if being admonished by the Bishops, they do not obey within fourteen days, let them be deprived of their Church-Benefices, by the Authority of the same high Priest. And if the Bishops shall neglect to execute the foresaid punishment (because the faults of inferiors, can be im∣puted unto none more, then unto the idle and slothful rulers) let them abstain from the Pontifical Office, until they do punish their Clerks, as is now or∣dained by us. This also we thought good, that none be an Arch-Deacon, or Dean, but a Deacon, or Priest. And the Arch-Deacons, Deans, and Provests, who are under these Orders, if they be negligent to keep in order the disobe∣dient, let them be deprived of their honor. We forbid also that these foresaid honors be confirmed on yong men, or that are below these holy Orders, unless they be remarkable in wisdom, and merit of conversation. Thou didst ordain these things, but what hath been done? as yet yong men, and who are below these holy Orders, are promoved in the Church. As for the first head, prodigality of clothes was forbidden, but it is not restrained; punish∣ment was appointed, but it hath not followed. Now there be four years since we heard that Order given, and we have not lamented for any Clerk deprived of his Benefice, nor from any Bishop suspended from his Office: but it deserveth most bitter sorrow what hath followed; what is that? impu∣nity, the daughter of carelesness, the mother of pride, the root of shameles∣ness, and the nurse of sin, &c. Mr. Fox in Act. & Monim. saith, That in this Councel at Rhems, it was ordained, that no Monk should baptise, nor be a witness at baptism, nor hear confessions, nor visit the sick, nor be present at burials. Hence it appeareth, how impudently the Jesuit Duraeus did sometime scold with W. Whitaker, for saying, that good men did resist so far as they could, until the mystery of iniquity had overtaken all the Church, and gone through all the parts thereof. Did not Bernard, or whosoever was the Author of that Sermon, say unto the Councel, That the Imposthume was spread through all the body of the Church, from the sole to the top, the Bride was spoiled, and even they which were called the Bridegrooms of the Church, were not the friends of the Bridegroom? And did not the Councel so far take with this rebuke, that some Acts were made for Reformation, but no Re∣formation did follow?

14. Before I do leave Bernard, here I do add an History from P. Soave in Histor. Conc. Triden. lib. 2. concerning the degrees of the worship which is given unto the Virgin Mary. After the impieties (saith he) of Nestorius, dividing Christ, making two sons, and denying that he, who was born of the Virgin Mary, is God; the Church, desirous to ingraft this Catholique truth in the mindes of believers, thought good to repeat often in the Churches, both of the East and West, these two words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Mary the Mother of God: This indeed was appointed for the honor of Christ; but by little and little, it was communicated unto the Mother, and at last referred altogether unto her alone. Upon the same ground, when the use of Images became frequent, they were wont to paint the babe Christ in the arms of his

Mother the Virgin, to testifie the worship which was due unto him even in that age; but quickly they began to worship the Mother, without the Son, and he was added as a pendicle of the picture. Thereafter Writers and Preachers, especially who were given to speculation, being miscarried with the wilfulness of the people (which is powerful in such things) as with a land∣flood, did omit the remembring of Christ, and with earnestness strove to devise now praises, epithets, and sorts of religious worship, unto the blessed Virgin: So that about the year 1050. they devised for her honor, the dayly Office, which is distinguished into seven Canonical hours, after the same maner as in former times it was wont to be done to the honor of God. In one hundred years next following, the veneration grew so, that it seemed to have come unto the height, those titles being given unto her, which in the Scriptures are spoken of the Divine wisdom. Among the priviledges then devised, was that of universal freedom from original sin; which opinion had been in the mindes onely of some private persons, but was not yet come among the Ceremonies of the Church, nor into the mindes of the learned. About the year 1136. the Canons of Lions durst first bring it into the Service of the Church; S. Bernard flourishing at that time, for piety and learning, before all the Divines of that age, and so immoderate in the praises of the blessed Virgin, that in some place he calleth her, The neck of the Church; as if by her, all grace did flow from the Head: nevertheless, he sharply writeth against these Canons, that without reason, and without example of former times, they had brought in so dangerous a novelty; he confesseth, that they had matter enough to commend the blessed Virgin, but such ambitious novelty (which is the mother of fondness, the sister of superstition, and daughter of levity) could not please her. In that Epistle of Bernard, it is re∣markable (which P. Soave toucheth not) that the Canons did alledge, they had a writ of revelation for them. Bernard dispiseth that, saying, Even as if any man could not produce a writ, wherein the Virgin may seem to com∣mand, to give the same worship unto her parents, according to the word of God, saying, Honor thy father and mother; I perswade my self easily to give no credit unto such writs, that are not confirmed by reason, nor certain Authority, &c. I say this is remarkable, that Bernard did reject their pre∣tended revelations, as a means whereby they might have been deceived, not in that onely, but in other things; and so I return unto the former History. In the next age (saith P. Soave) the Scholastick Doctors of both Orders, Fran∣ciscans and Dominicans, did by their writs refute this opinion, until the year 1300. when Iohannes Scotus, a Franciscan, having examined the reasons of this question diligently, did at last flie unto the power of God, and said, God could do, that she was never in sin, or that she was obnoxious unto sin for a moment of time onely, or for a short time; and onely God knoweth which of the three was true, but the first is most probable, unless it be against the Authority of the Church, or Scriptures. The doctrine of this School-man (famous in his time) did all the Franciscan Friers follow for the most part; but in this singular article, they having boldly entered the gate that was open∣ed by this Author, they held it simply and absolutely to be true, that he said, might be, and had propounded it as probable, under a doubt and uncertain condition, unless it be contrary unto Orthodox saith. The Dominicans do fight constantly against it, under the safeguard of Thomas, a famous Doctor of that Order, both for his excellent doctrine, and for the commendation of P. Iohn 22. For he, to hold down the Order of the Franciscans, who for the most part, did partake with Lewes the Emperor, after his excommunication, did commend that Doctor, and advance his doctrine [Behold upon what

reason the Pope did ground his doctrine.] The shew of piety and Religion did prevail so, that the opinion of the Franciscans did please almost them all; it was accepted by the University of Paris, which in the conceit of excellent doctrine, went before all others; and thereafter by the Councel of Basil, after much disputation, was approved; and it was forbidden to preach, or teach the contrary opinion, which had place in these Nations, that did approve that Councel. At last Pope Sixtus IV. a Franciscan, did publish two decrees of this point; in the first, Ann. 1476. he confirmed a new Officium, that was gathered by Leonard Nogarol Protonotary, and Indulgences were granted unto such as did keep that, or did entertain it by their presence. In the other he condemned, as false and erroneous, the assertion of such as say, That the defence of her conception is heretical, or thought that the celebration of that Office was a sin; and all preachers, and all others, were denied of all holy things, who held either this, or the contrary opinion to be heretical, because that controversie was not determined by the Roman Church, and Aposto∣lical See. But here was not an end of the contention, hatred swelling more and more twixt these two Orders, and yearly renewed in the moneth of De∣cember; so that Pope Leo X. putting to his helping hand, thought to have ended the strife, and for that cause did write unto many; but the change of Religion in Germany, changed his thoughts unto other weightier things; and, as they are wont in a besiedged City, they leave factions, and all joyn together against a common enemy, so it was in the combat of the Friers. The Dominicans did lay the grounds of their opinion on Scripture, and doctrine of the Fathers, and of ancient School-men: And the other party, when they could not finde the least taste of Scripture for maintaing their cause, they have their refuge unto miracles, and consent of the multitude. Against them F. Iohannes, de Vdine à Dominican, useth this dilemma, S. Paul, and the Fathers, (said he) either did believe as ye do, that the blessed Virgin was free from the common law of men, or they did not believe; if they did believe it, and spoke not at any time, but universally, without any mention of this exception, why follow not ye their example? but if they did believe the contrary, then your opinion smelleth of novelty. But F. Ierom Lombardel, a Franciscan, did affirm, That the Church now, hath no less Authority then the Primitive; and therefore, if by consent of the ancient Church, the Fathers without exception spoke so, we should invite an universal consent unto this exception, from the common condition, which opinion sheweth it self at this time by the celebration of this festivity. So far P. Soave.

15. Peter, Abbot of Cluniac, was in great account with Pope Eugenius II. Bernard wrote many Epistles unto him: In Epist. 277. he calleth him a vessel for honor, full of grace and truth, and endued with many gifts. In an Epistle unto Eugenius, he saith, Albeit your person be set over Nations and King∣doms, to pull up and destroy, to kill and scatter; yet seeing you are neither God, nor are you Jeremiah, unto whom this was said, you may be deceived; you may be deceived by them, who seek not Jesus Christ, but themselves; and lest this be, if there be any faithful Son, he should shew unto his Father faithfully what things he knoweth, and which may be unknown unto you; and he should ••orewarn, and forearm you, lest they, of whom it is said, the poison of aspsis under their tongue, be able to corrupt your sincerety by their poison. Here he professeth unto the Pope himself, that he may err, and be de∣ceived. Adversus Iudae. lib. 1. If as you say, and as the Apostle teacheth, all men are condemned, and all die in Adam, then, as the same Apostle teacheth, all are justified in Christ, and all are quickened; for it is true what he saith, As by one man, sin came on all to condemnation; so by one, righteousness

came on all to justification of life—God by his essential goodness having pity on lost man, and willing to save him, but unless justly, neither willing nor able, while he sought in his eternal counsel, how he might shew pity on the wretched, and save his own justice; this especially he thought most convenient, whereby justice might be saved, and man be delivered, and grace be enlarged, and God be glorified: so God sent his own Son unto the sons of men, that put∣ting on mans nature, and healing mans vices, he should take in the assumed flesh, not sin, but the punishment of sin, even bodily death; and so by his single and temporary death, he should deliver from a two-fold, and that ever∣lasting death; by which dispensation, mercy sheweth mercy, and no prejudice done to justice; when for the everlasting punishment of man, a temporal punishment of God-man is offered; which certainly is of great weight, even in the ballance of justice, that for rightly ordering the sins of the world, the transitory death of the Son of God is more weighty, then the everlasting death of the sons of men—This is our sacrifice; this is the burnt-offering of the Gospel, of the new people, which was offered once on the Cross by the Son of God and of man, even by God. Lib. 2. cap. 4. As before the Law, and under the Law, you see that many are honored with the title of righte∣ousness, even without legal customs, so know thou, that after the Law, not onely many, but all are justified by the onely grace of Christ. Contra Petrobrus. lib. 1. ep. 2. When he said, Do this, he addeth, in remembrance of me; there∣fore the remembrance of Christ is the cause of the Sacrament—and there∣fore lest it be forgotten, which especially should be in our heart, remembrance is tied unto the heart by this suitable sign, as an unsoluble cord, by which strong tie, the redeemed should always think on the price of redemption, and being thankful unto the Redeemer, by faith working by love, he should shew himself no way ungrateful for so great grace—And the matter is of such worth, that the mindes of men should be stirred up, not dully, but duly to think on it, to love and embrace it. It was expedient and just, that the re∣membrance of Christ's humanity and death should be preserved, not onely in the ears by hearing, but also unto the eyes by sight—Therefore to the effect that men might not onely learn by words, but even familiarly feel by deeds, that they die continually while severed from Christ, and that they can∣not live perpetually, unless they be conjoyned and united unto Christ; after the similitude of bodily meat and drink, they receive Christ's body, and drink Christ's blood, not given by another, not received from another, but from Christ himself, which will be after this life their food, i. e. eternal life and blessedness. Ibid. I hear that you say, The Church of God consisteth in the unity of believers gathered together, and this is clear unto us all; unto this Church hath God the Father, by the intercession of his Son, given the holy Ghost, that he may abide with her for ever, to comfort her in this life, and to glorifie her in that to come—unto all the Churches of Christ, which by their number make up the body of the one and Catholike Church, we do owe honor and love by the bond of charity. Lib. 5. cap. 16. Seeing thou art under one shepheard Jesus Christ, seeing thou dwellest in the same fold of the Churches, seeing thou livest in the one faith, and hope of eternal things, as well thou white, as black Monk, why pratest thou foolishly of divers fleeces? why contend ye for no cause, or for so foolish a cause? why for so childish occasion do ye rent the chief garment of charity?—take heed, lest that name of innocence, whereby ye are called sheep, cause that you be not of the number of these whom the great Shepheard will set on his right hand. Catal. test. ver. lib. 14.

16. Peter de Bruis, a Priest of Tolous, preached in sundry places against

the Popes, and the doctrine of Rome, calling the Pope, the Prince of Sodom, and Rome he called Babylon, the mother of whoredoms. and confusion; he preached against the bodily presence of Christ in the Sacrament, against the sacrifices of the Mass; he condemned the worship of Images, prayers to Saints, the single life of Priests, pilgrimages, multitude of holy days, &c. Phi. Mornae. in Myster. iniq. The new named Peter. Abbot of Cluniac, wrote against him, and imputeth these as errors unto him. 1. Altars should be broken down. 2. Sacrifices for the dead are foolishness and impieties. 3. Priests and Monks should have wives, rather then burn in filthiness and whoredom. 4. Crosses should not be worshipped, and should be removed as superstitious. 5. Churches should not be so sumptuous, but seeing they are not necessary, should rather be cast down. 6. God is but mocked with the songs that Monks and Priests do chant in the Churches. 7. The forbidding of meats on certain days, is but superstitious. 8. We should believe onely the Cano∣nical Scriptures, and the writings of the Fathers have not the like Authority. Albeit this Abbot did write bitterly against him, and imputed other things unto him, yet he sheweth not obscurely that wrong was done unto him, and he saith, Because it is not manifest unto me, that he thinketh or preacheth so, I will suspend my answer, until I shall finde undoubted certainly—I should not rashly assent unto that deceitful monster of report. Ex lib. 1. Ep. 1, & 2. He began to preach about the year 1126. After him his disciple Henry, a Monk, continued preaching the same doctrine. Guilerm, an Abbot, writing the life of Bernard, lib. 3. cap, 5. saith of this Henry, He denied the grace of baptism unto infants; he dispised the prayers and oblations for the dead; the excommunications of Priests; the pilgrimages of believers; the [sumptuous] buildings of Churches; the idleness of festival days; the consectation of chrisme and oyl, and all the Ordinances of the Church. He sheweth there, that the people sent for Bernard to come against him; but he refused, until Albericus, Bishop of Ostia, was sent Legate against him, and he perswadeth Bernard to go with him unto Tolouse: And then Bernard wrote his 240. Epistle unto Hildefonsus Count of S. Giles, against this Henry; and com∣plaineth, that by that mans preaching, Churches were without people, people without Priests, Priests without reverence, and Christians without Christ; the Churches were accounted Synagogues, Sacraments not holy things, and holy days wanted solemnities; men died in their sins without penance, nor guarded with the holy communion. He writeth against his life, and calleth him an apostate, because, being a Monk, he had returned to the lusts of the flesh, as a dog to his vomit, and a player at dice. It is certain (as the proverb is) Bernard saw not all things; and howbeit he writ bitterly against him, yet he commendeth him as a learned man; and calleth him a wolf under a sheeps fleece; he had then the shew of godliness, yea, and he was so reverenced, that the people did follow him; and though the man might be truly so blotted in his life, yet we see that some errors were taxed by him, and he was allowed and followed by the people for taxing these errors. Debruis was burnt at Tolouse, and Albericus carried Henry into Italy. Their books were burnt, that we can finde nothing of them, but by the hands of their adversaries, who may be thought to have dealt with them, as the Heathens and Jews dealt with the Primitive Church, that is, bely them.

17. Potho, a Priest of Prumia, wrote De statu domus Dei, where are these passages. Lib. 1. Liberty of will is lost, and we are brought into captivity. Lib. 2. With us is but one word, to wit, the word which was made flesh; and one sacrifice, which was once offered by the Mediator of the New Testa∣ment, and doth make perfect for ever them who are sanctified. Lib. 3. The

holy Church is built on a rock, and continueth in all adversities with im∣moveable certainty. And after he hath largely rebuked the hypocrisie, ambition and avarice of the Clergy, he concludeth, saying, Seeing ambition reigneth in them, how can they adorn the profession of Christ by word or works? Catal. test. ver. lib. 14.

18. The poor men of Lions began a new Sect of Monkery, (as Bellarmin speaketh, De Monach. cap. 4.) and went to Rome to have their Religion confirmed by Pope Alexander III. but because it was mixed with sundry Heresies (as he speaketh) they were rejected, and their Religion was con∣demned. The History of these men is worthy of knowledge, as many have written against them, and others for them. About the year 1150. was a rich Merchant at Lions, of good reputation for wealth and prudence, Peter Waldius, or Waldensis, so surnamed from Waldy, a Village in the East borders of France, afterwards called Vandra: It happened on a day, when the elder men of Lions were assembled, that one fell down and died sud∣denly; this spectacle gave occasion unto this Peter of thinking upon the frailty of this life, and the vanity of mens cares for so brittle a thing, where∣fore he resolveth to be more mindeful of that eternal life: First, to this end he purchaseth a Bible, (which in those days was not forbidden, yet very rare in the hands of either Laicks or Clergy) and like the man desirous to buy the jewel, he spent the rest of his days in seeking the water of life; that which he learned, he imparted it unto his family, and catechised them. His maner of instructing was so familiar and effectual, that sundry of his neighbors were desirous to hear him; he was no less willing to teach them, and informed them, not of private fantasies, but expounded the holy Scriptures, and transla∣ted some parts thereof into the French Language, Ia. Thuan. ad Ann. 1550. The Priests were offended, and (like dogs, who neither can eat hay, nor suffer the oxen to eat) they charged him to leave such work, and put not his hand into their harvest, unless he will bring worse upon himself. The man cared more for conscience then their menaces, and followed his course, nor did the people abstain from his company. Some made better progress with him then they had done before, and became his colleagues in teaching others. Wherefore John, Arch-Bishop of Lions, excommunicated him and all his followers, and did confiscate all their goods. So after five years they were scattered, some seeking place of residence in one Countrey, and some in another. Wheresoever they went, they purchased the praise of good con∣versation, and by way of pity, were called the poor men of Lions, as indeed they were deprived of their goods; and not professors of poverty, as our adversaries speak of them. They were also called Leonistae, from the same City which by some is called Leon: and they were called Insabbatati, or Inzab∣batati, not because they kept not the holy days, nor because they followed the Jewish Sabbath, but from Zabata, or Zabati, which is an up-land shoe, (as Ia. Vsser. de Eccles. statu. cap. 6. sheweth from Nic. Eimeric. in par. 2. direct. Inquisit.) because upon their shoe they had a certain sign, whereby they knew one another. Afterwards other names were given unto them from the places of their abode, as Tolosani, Albigenses, Caprarienses, &c. and from their Teachers they were called Waldenses, Josephini, Peronistae, Ar∣noldistae; and because they joyned with the hearers of Peter Bruse, they were called Petrobrusiani, Henriciani; and because the Heresie of the Ma∣nachees waxed about that time (as was touched in the former Century) in France and Italy, some through malice, and others through ignorance, called them Manichees, Gazari, &c. When they were thus scattered by persecu∣tion, the Church of God was gathered; for they were persecuted by the

Bishops Arelaten. Narbonen. Aquens. and Albinen. and some suffered con∣stantly, and others fled; so that Popliner. in Hist. Francor. lib. 1. (whom Genebrard in Chronol. lib. 4. testifieth to have told all things simply according to truth of History) saith of them, About the year 1100. maugre all Chri∣stian Princes, they spread their doctrine little differing from the Protestants at this day, not through France onely, but through all the bounds of Europe almost, for the French, Spaniards, English, Scotch, Italians, Dutch, Bohe∣mians, Saxons, Polonians, Lithuanians, and other Nations defended the same stubbornly until this day, saith he. Reynerius (an Italian Inquisitor under Pope Innocent III.) in his Book Contra Haeret. cap. 4. printed Ingolstad. An. 1613. writeth of them thus, Among all the Sects that ever were, or now are, none is so hurtful to the Church as these poor men of Lions, for three causes. First, Because it continueth longest; for some say, it hath been from the days of Pope Silverster I. and others say, from the days of the Apostles. Secondly, Because it is most general, seeing there is no Nation where it spread∣eth not. Thirdly, Whereas all others are conjoyned with blasphemy against God, this Sect of the Leonists hath a great shew of godliness; for they live justly before men, and believe all things concerning God, and all the Articles of the Creed; onely they blaspheme the Roman Church, and hate her, and the multitude is ready to accept such things. This testimony giveth occasion to search deeper for their original. All Historians (almost) agree, that Peter de Waldo lived about the year 1150. and that these were called by those foresaid names; the difference is, Poplinerius saith, The Waldenses were about the year 1100. Sigonius de Regno Ital. lib. 9. saith, Eriald did persecute the Patareni in Millain about the year 1058. And Reynerius saith, No Heresie continued longer time—But from the year 1150. until the year 1215. (when Reynerius lived) is not so long a space as some Heresies have waxed; yea, he expresly saith, that some bring their original from the days of the Apostles. Wherefore it may well be said, That some of that profession had been in all ages, to whom the Waldenses did associate themselves. Among them were the Henriciani, Berengarians, Bertram, &c. Reynerius speaketh of their number, saying, None durst hinder them, both for the multitude and power of their abettors; I was oft present in the Inquisition, and at their exami∣nations; there were accounted forty Churches defiled with this Heresie; and in one Parish they had ten Schools: So he. Gretser, a Jesuit, in Prolog. contra Valden. saith, It may be truly said to have waxed, because scarcely any Coun∣trey hath been free of this pest, and it did so spread it self into sundry Pro∣vinces. Trithem. in Chron. Hirsaug. and after him P. Mornay in Myster. say, If any of them had been passing from Colein to Millain, he did lodge in one of their houses every night; as they marked their houses above the doors, that their own fellows might know them. Vernerus in Fascic. tempor. aetat. 6. sheweth their condition, saying, Of old the Catholique faith was oppugned by mighty Princes, by subtil Philosophers, and sly Hereticks, and other men of note; but in those days it was not a little quelled by contemptible Laicks, and most poor Idiots: to wit, as the Apostle saith, God hath chosen the foolish things of the world to confound the wise. Again Vernerus saith, Yet there were some most subtil persons, who endeavored to maintain the Heresie of the Waldenses. And Jac. de Rebiria (cited in Catal. test. ver. lib. 15.) saith, Because they who were called Priests and Bishops at that time, were almost ignorant of all things, it was easie unto the Waldenses, being most excellent in learning, to gain the first place among the people; some of them disputed so accurately, that the Priests permitted them to preach publiquely. As for the continuance of this Heresie (as the Romanists call it) in following

times, we are informed by testimonies both of Papists and Protestants. Or••. Gratius in Fascic. rer. expetend. having inserted the confession of faith, which they sent unto the King of Hungary An. 1508. saith, It differeth not much from these things that are now taught by some, [meaning Luther] so that these may seem to have learned from the others. And he admonisheth inge∣niously, that the Waldenses may be better known from that confession, then by the Catalogue of Hereticks set forth by Bernard de Lutzenburgh. Iohn Naucler in Generat. 47. saith, The Hussites followed the Sects of the Val∣denses. Ia. Thuan ad An. 1550. writeth more fully, saying, Peter de Valdo, leaving his Countrey, went into Belgio and Picardy, (as it is now called) finding many followers; he passed thence into Germany, abiding a long space in the Cities of Vandalia; and lastly he setled in Bohem, where to this day (saith he) they who embrace that doctrine, are called Picards. His companion Arnold took another course into Aquitania, and abode in Al∣bium, whence were the Albigei, who quickly went among the Tolosates, Ruteni, Cadutci—King Lewes VIII. would have killed the Albigenses, if he had not been taken away by sudden death; albeit, from that time they were scattered hither and thither, yet always arose some to hold their doctrine on foot, as John Wickliff in England, John Huss, and Jerome of Praga: and in our time, when the doctrine of Luther was received with the applause of many, the residue of them who were scattered every where did gather, and with the name of Luther were encouraged, namely about the Alpes; and when the Waldenses in Merindol and Cabriers, heard of what was done in Germany, they were glad, and sent for some of German Teachers, and then they shew themselves more then they had done before. And after three pages (Edit. Offenbach. An. 1609.) he saith, The Caprienses were at that time molested with wars by them of Avenion, and in the common danger, they wrote the sum of their Religion, agreeing almost with the doctrine of Lu∣ther, and they presented it unto Francis I. and he sent it unto Ja. Sadolet Bishop of Carpentoract, who was of a pious and meek disposition, and received the suppliants bountifully—what things were spread of them besides those heads, he declareth ingeniously to have been forged through envy, and to be meer lyes, as he knew by Inquisition that he had taken of them before. And Serrarius in Trihaeres. saith, Who to day are Calvinists, were anciently Berengarians. Wendelstin in praefa. in eod. can. & Decret. printed An. 1525. saith, The Lutherans are new Waldenses; and sometimes he calleth them German Waldenses. To come unto the judgement of the Reformed; Bishop Ridley, sometime Bishop of London (who suffered martyrdom Ann. 1555.) giveth them this testimony; Those Waldenses were men of far more learning, godliness, soberness, and understanding of God's Word, then I would have thought them to have been in that time, before I did read their books: if such things had been published in our English tongue heretofore, I suppose surely, great good might have come to Christ's Church thereby. The Letters of Martyrs, printed Ann. 1564. pag. 78. Hier. Zanchius doubteth not to say, When Religion decayed in the East, God established it in the valley of Angronia and Merindol, Tom. 4. co. 720. and having seen their con∣fession, he saith of it, in an Epistle unto Crato, I read attentively and dili∣gently, with much delight, the confession of the Brethren Waldenses, which thou sentest unto me; for I saw not onely all the doctrine agreeable unto the holy Scriptures, but I think also, I see the sincere and truly Christian god∣liness of their hearts; for they seem to have had this onely scope in their con∣fession, not to destroy all whatsoever is in the Church of Rome, as the Ar∣rians do, but to edifie their Churches according to the true and Apostolical,

and so the saving rule of godliness; casting away what should be cast away, and retaining what is to be retained; which is the right and lawful form of reformation; Oh that we were all prone unto the same study, after the ex∣ample of these good Brethren George Abbot contra D. Hill, in answer to the first reason, sect. 29. saith, For this cause Bellarmin in praefa. generali Con∣trovers. joyneth these together as Hereticks, the Berengarians, Petrobrusians; Waldenses, Albigenses, Wiclenists, Hussites, Lutherans, &c. And Lewes Richcom, another of that Society, in his defence of the Mass against the Lord Plessis, saith, That the Ministers, for confirming their figurative sense in This is my body, have none for their Doctors, their Ancients, and their Fathers, but Berengarius, Zuinglius, Calvin, Carolstad, Wicleff, the Albi∣genses, and the Waldenses. The Waldenses then (saith Abbot) and Albi∣genses are ours, by confession of our adversaries; and of these were no small company; for as du Haillan Hist. lib. 12. in the life of Philip III. King of France, speaketh, being driven from Lions, they withdrew themselves into Lombardie; where they so multiplied, that their doctrine was spread through Italy; and came as far as Sicily. As the same Author writeth, Philippus Au∣gustus came to his Kingdom An. 1180. (which is now more then 400. years since) and in his time it was that the Albigenses did so increase in France, that the Pope and Princes were afraid of their number; he who readeth the story of them; shall see that they are reported to have held many gross, wicked and absurd opinions mingled with their true doctrine; but du Haillan, the best and most judicious Chronicler of France, and no partial witness on our behalf, (since his profession touching Religion was such, that he was em∣ployed to write that story by Henry III.) had not so little wit, but that he per∣ceived these imputations to be laid on them in odium, and of purpose to pro∣cure their defamation; see how wisely he speaketh truth, and yet so toucheth it, that his fellows might not justly be offended at his words. Although (saith he) those Albigenses had evil opinions, yet so it is, that those did not stir up the hate of the Pope, and of great Princes against them, so much as their liber∣ty of speech did, wherewith they used to blame the vices and dissoluteness of these Princes and of the Clergy, yea, to tax the vices and actions of the Popes; this was the principal point which brought them into universal hatred, and which charged them with more evil opinions then they had. So far Abbot from Haillan. It cannot therefore be ignorance, so much as perverseness of the Papists, when they glory of the antiquity of their Religion without op∣position, and upbraid us with late original: they cannot deny that our Reli∣gion is older then Luther; and according to the testimony of the before-named Reynerius, the doctrine of the Waldenses, was even from the days of the Apostles. And for clearing that which du Haillan saith; concerning their taxing the vices of the Clergy, I shall shew out of their Apology (which the Waldenses of Bohem wrote unto their King Ladislaus, about the year 1509.) the occasion of their first separation from the Roman Church; there they say, We wish your Majesty knew for what cause we did long agone forsake that Roman crew; truly the execrable wickedness of the Prelates (by the instiga∣tion of the Divel, whose work it is to sow discord and contentions among brethren) compelled us to leave them; for they through blinde malice, and in∣solent pride of the power of darkness, were deboaching one against another, and dispised the laws of peace & Ecclesiastical love; and they being void of all humanity, did rattle one against another publikely, not only with scurvy words, but reproachful & contumelious writings, and were shamelesly stirred up one against another like Atheists; they forsook the power of Ecclesiastical keys, wholesome truth, religious worship, gracious piety, sound faith, the gifts of the 〈2 pages missing〉〈2 pages missing〉

••••¦versaries; so that albeit many have written against them, yet their testimo∣nies are contrary. As for the first, He sheweth from M. Freher in Bohem. rer. Hist. printed at Hanoue, pag. 231. The Leonists are chaste; and pag. 232. they eschew whatsoever things are filthy. 2. In the same place Freher saith, In their language they are sparing, they eschew lyes, swearing, and all things that are filthy; so that they did forbid all swearing in common talk, or for light causes, which was frequent in these days, saith he there. And Reynerius in Summa de Cathar. & Leonist. printed at Paris An. 1548. saith, They dispence with oaths for eschewing death. Hence it appeareth, they granted that in some cases an oath is lawful; but in that he addeth, for eschewing death, it is but a misinterpretation; as is clear by what we have heard from Aen. Silvius and Naucler, that they held, No deadly sin should be tolerated even for eschew∣ing, &c. 3. The above-named History, pag. 222. saith, When an Heresiarch, a Glover in Cheron, was lead unto death, he said, Ye do well to condemn us now; for if our estate were not born down, we would do unto the Clerks and Monks as they do unto us. 4. In pag. 232. it is said, They believe all the Articles of the Creed, but they say, Ave Maria, and the Creed, are not prayers. As for the fifth and ninth, in the same page it is said, They pray seven times a day; an elder beginneth the prayer, and maketh it long or short as he thinketh expedient, and the rest follow him. Whence it is clear, that they used other prayers, or were not tied to prescribed or stinted forms. The sixth and eighth are contrary unto the above-named Articles of Aen. Sylvius and Naucler. That the seventh is a calumny, appeareth by that they did condemn the begging of Friers; and Freher, pag. 231. saith, their Teachers are Weavers and Taylors; they heap not up riches, but are content with ne∣cessaries; and pag. 253. he hath an answer of theirs unto Augustin Olomucen. where they say, we are not ashamed of our Priests, for that they purchase their livings by their handy work, because so the doctrine and Apostolical example teacheth us, &c. And it is clear, that their condition did so require; and they did judge that the truth of the Gospel, and reproaches for Christ, were greater riches then the treasures of Egypt. It is objected also, that Peter Waldo was a Lay-man, and so wanting a call or orders, he could not confer it on others. But Matth. Parisiensis ad An. 1223. testifieth, that many Bishops turned unto them; and that they had an Arch-Bishop Bartholomew, who consecrated other Bishops and Ministers. So albeit at the first, the man began to teach his own family onely, yet afterwards, their number increasing, they wanted not lawful teachers. Some object, that they refused Baptism unto Infants; and others say, They despised the Old Testament; but those are contrary unto their confession. It may also be objected, that in their confession they acknow∣ledged seven Sacraments; but consider the description and use of those which they call Sacraments, and the difference shall be found of no great weight; all those things being well weighed, we need not doubt to joyn hands with the Waldenses, as with our elder Brethren; nor can the Papists deny, that our Church is older then Luther; I say, with Brethren, not as Fa∣thers, because their doctrine and ours, is not originally from them, but from Christ and the sacred Scriptures.

19. It remaineth to shew, how the Waldenses were persecuted. In the year 1163. Ecbert a Monk had disputed at Colein, August 2. with Arnold Marsilius, and Theodorick, who had come from Flanders; because they would not yield, Arnold, with seven men and two women, were burnt the next day. When they were in the fire, Arnold was heard to say unto his Bre∣thren, Be constant in the faith, ex Caesari. Heisterb. lib. 5. cap. 19. Theodorick escaped at that time; but afterwards he with some others was burnt at Binna.

The same year Pope Alexander III. in a Synod at Towers, accurseth them all, without any special mention of their doctrine; and he accurseth all that bought or sold with them. Ann. 1170. the same Pope sent a Cardinal unto Tolouse, to persecute them there; at that time two left their profession, and he gave them places of Canons. Hovedan Annal. par. 2. testifieth, that Olive∣rius, and some others which were called good men, were brought into In∣quisition in the Province of Tolouse by Peter Arch-Bishop of Narbon. Girald Albien, and others, all the people beholding the spectacle. Their preachers were called in Lombardy Consolati; in Germany and France, Boni homines. An. 1178. Peter Cardinal of S. Chysogono, was sent again to Tolouse, where he, and Lewes King of France, and Henry King of England, against the Albigenses, but there came little or no speed. Continuator Rober. Monten. and from thence they sent Reginald Bishop of Bathonien, and Henry Abbot of Clareval, in the Diocy of Albia, in the Legate's name, to charge Roger Lord of that Land, to purge his Territories from those Heretiques; because he would not give obedience, nor his presence, they accursed him. Rog. Hov. lo. cit. The next year the same Pope in a Councel at Rome accurseth them all; the decree is in Tom. 4. Council. printed at Rome, neither is any mention of their errors in it. After two years, that Abbot being made Bishop of Albanen. and a Cardinal was sent into Gascony, but in vain, saith Altisiod. Cronol. ad An. 1181. for so soon as the poor men had liberty, they returned unto their profession. An. 1183. in the Village Bituricen. 5000. were killed in one day, whom they called Catharelli, or more contemptuously Ruptarii, Guil. Armorica. in Gestis Philippi. Frumald Bishop of Atrebat, imprisoned Adam and Radulph, with other two; because he was sick, William Bishop of Rhems, came thither with the same Philip; and caused them to be burnt. The next Pope Lucius, in a Councel at Verona (where the Emperor Frederik was present) accursed all the Waldenses; so did Urban III. and Clemens III. as witnesseth Andr. Favin. in Hist. Navar. lib. 5. and we will hear more of their persecution hereafter. Ia. Vsser. in Eccless. statu cap. 8, & 10.

20. Radevic a Canon Frising wrote two Books of the life of the Emperor Frederick I. lib. 1. cap. 10. he (speaking of Pope Adrian) saith, Let us hear the beast, that hath a face like a lamb, and speaketh as a dragon.

21. William Arch-Bishop of Senon. wrote unto Pope Alexander III. thus, Let your Excellency, most holy Father, hear patiently what we say; for our soul is in bitterness, and so is your devoted Son, the most Christian King of France, how all the Church of France is troubled with scandals, flowing in time of your Apostleship from the Apostolical See; Seeing (as our Nation saith) Satan is let loose there to the ruine of all the Church; there Christ is crucified again, and manifestly sacrilegious persons and murtherers go free. Baron. ad An. 1170. ex Manuscrip. Vatic. At the same time Stephan. Tronac. in epist. 86. ad Ioh. Pictavi. (which is printed with the Epistles of Gerebert) said, I know not, Father, whether the 1000. years be expired, when Satan should be loosed; but we see his servants so loose, that they binde God's ser∣vants. Vsser. lib. cit. cap. 3.

22. Peter a Parisian Monk, being of great age, died Ann. 1167. in his Book De Verbo Abbreviat. he commendeth God's word, and taxeth the idle∣ness and impieties of Priests, the curiosity of School-men, the multitude and abuses of Masses; the multitude of mens traditions, whereby the precepts of God are made void; he calleth Indulgences, a godly deceit: He sheweth how Lucas, a Bishop of Hungary, had excommunicated a Lay-man for a crime; the man ran to Pope Alexander III. and obtained absolution for money; but the Bishop regarded not the Pope's threatnings, but did excom∣municate

the man again, and the third time for his obstinacy: wherefore the Pope did excommunicate the Bishop; but Lucas dispised his curses as unjust, and never sought absolution; nevertheless, this Bishop was highly accounted after his death, and was called St. Lucas, Catal. test. ver.

23. Bernard Clunicen. about that time, wrote a large satyr, not sparing the Pope nor Cardinals, of which are here some passages ex Catal. test. ver. lib. 14.

Pontificalia corda carentia corde probavit, Pontificalia corda pecunia contenebravit Pontificum status antè fuit ratus, integer antè Ille statum dabat; ordine, nunc labat ille, labante. Qui super hoc mare debuerat dare se quasi pontem In Sion omnibus est via plebibus in Phlegetontem. Stat sibi gloria, pompa, superbia divitiarum, Hoc prope tempore nemo studens fore pons animarum.

Qui stat in agmine primus in ordine Presbyteratus, Est vitio levis, officio brevis, inguine fractus.

Then of the Prelates and Clergy, he saith,

Vos volo credere quod volo dicere, Pseudoprophetas, Nulla feracius ac numerosius hâc tulit aetas: His sacra nomina, sacraque tegmina, corda superba, Agnus eis patet in tunica, latet anguis in herba. Quilibet improbus extat episcopus: Abba creatur Vi, precio, prece: Dignus homo nece sceptra lucratur. Nullus ei timor, haudque sui memor, est aliarum Non sine Simone, sed sine canone dux animarum.

When he hath hinted at the manifold impieties of the Clergy, he striketh again at the head:

Per sibi pervia Pastor it ostia, fur aliunde: Lex mala furibus, his subeuntibus, intrat abunde. O mala secula! venditur Infula Pontificalis: Infula venditur: haud reprehenditur emptio talis, Venditur annulus, hinc lucra Romulus urget & auget. Est modo mortua Roma superflua: quando resurget? Roma superfluit, arida corruit, afflua, plena Clamitat & tacet, erigit & jacet, & dat egena Roma, dat omnibus omnia dantibus: omnia Romae Cum pretio: quia juris ibi via, jus perit omne.

Fas mihi scribere; fas mihi dicere, Roma peristi, Obruta moenibus, obruta moribus occubuisti.

Aurea pectora, castaque pectora jam perierunt; Tempora pessima, scilicet ultima jam subierunt. Stat simulatio, corruit actio Relligionis, Heu sua propria deputat omnia Rex Babylonis.

Behold! here he calleth Rome Babylon, and the Pope the King of it.

24. In that Century were many pamphlets and rhimes written in all lan∣guages almost, against the errors and vices of Popes, Bishops and Clergy: namely, a book was written having the picture of Christ casting buyers and sellers out of the Temple, and another of the Pope sitting upon his throne;

above each were some rhimes written, shewing the maners of the times; above the Pope thus,

Curia vult marcas, bursus exhaurit & arcas: Si bursaeparcas, fuge Papas & Patriarchas, Si dederis marcas, & eis impleveris arcas, Culpâ solveris, quacunque ligatus eris. Intus quis? tu quis? ego sum, quid quaeris? ut intrem. Fers aliquid? non. Staforis. Fero. Quid? Satis. Intra.

25. In Tom. 2. Concilior. printed at Colein An. 1551. is a little book with this title, Opusculum Tripartitum, de negotiis Ecclesiae. In the third part thereof are noted many filthy abuses in the Church, and faults of the Clergy, and Prelates are noted. Cap. 1. It is commonly heard, how wicked women say, That they have more gain by their sin on one festival day, then in an whole week, or fifteen working-days. It is also sure of many other sins, that they be innumerably more committed on festival days, then in other days; and therefore it seemeth, it were more acceptable unto God, that there were fewer festival days in the Church, or at least that workmen might after the hearing of the Service, go about their work, seeing many have not maintenance to themselves and their families, but by their work; and the wealthier sort do waste more on festival days in tap-houses, then in other days—In some Cathedral Churches is a custom, that when some Canons will not pay unto the Clerks what is due, the Clerks suspend them from the Service, and so in these Churches is no Service, and sometimes for a very naughty occasion; it were better that other punishments were laid on these Canons—In many Cathedral Churches, so few Clerks are present at the Canonical hours, that sometimes they be scarcely four or six, albeit in these Churches a great mul∣titude of them have their entertainment for that Service onely: now all these abuses might be helped—and especially that men be not compelled unto new festivals. Cap. 2. Because no inferior dare speak against the Roman Church, it were very decent that the Lord Pope, and the Lords the Cardi∣nals, would diligently observe what things are to be reformed in the Roman Church; and that they would begin there, to the end the reformation (which belongeth unto them) of others may have the better success; for behold how great mischief and scandal hath flowed through all the world (that I speak not of other things) in so many vacations of Popes that have happened in our days. Cap. 3. All the world is offended, and speaketh against the multitude of poor religious men, who are not now called Religious, but Trutannii; this turneth to the great contempt of that Religion: Albeit that Order may be called good, and there be some good men among them, yet it seemeth ex∣pedient that they be not multiplied, except onely in so far as the world may be able conveniently to bear them—Cap. 4. Seeing bad Prelates are the cause of innumerable evils, there should be greater diligence in their admissi∣on, by a prudent trial of the person, by them who are not accustomed to lye. Again, there is so great difficulty in the deposition of Prelates, according to the Laws, by the multitude of witnesses which is required, that none of them, how wicked soever they be, is feared for deposition; and therefore innume∣rable Churches, lying many years under a pestiferous Prelate, are destroyed both temporally and spiritually: therefore it seemeth expedient that a Law were made for removing wicked Prelates more easily; whence a double benefit would follow, to wit, the deliverance of the Churches which perish under them, and a fear in other bad Prelates; It seemeth also that there is not so great reason of keeping this difficulty now, as was of old; because then all

the Prelates (almost) were good men, and their adversaries rose wickedly against them; but now none accuseth a Prelate, but they which are good men, and are moved with the zeal of God against bad Prelates—There is so great negligence of Prelates in correcting, that seldom any is heard to correct, even they who are reputed to be good men; and seeing many evils follow upon this, some remedy should be provided—There is so great vanity and prodigality in the families of many Prelates, in their clothes cutted, wa∣tered, flowered, and their shoe-ties of gold, and such other many things, that in the Court of any secular Prince or King is not found so great vanity; and it were decent, that in the families of the Successors of the Apostles, stricter discipline were seen in their habit or accoutrement, as was ordained by Laws. Cap. 6. Rich Benefices are bestowed (for the most part) on such persons which never reside there; and scarcely will ye finde a Bishop, which dispenseth not easily with their non-residence, to the great dammage of souls—When a Curate putteth a Vicar in his Parish, there is no respect unto the qualifica∣tion of his person, for the most part, but onely who will be content with the least wages; and then these Vicars devise many ways to extortion the people—Parishes are bestowed for the most, not in a godly way, but upon entreaties, and acquaintance, unto persons that are altogether unworthy, and are not able to rule souls: and which is worse, there is great slackness in many Prelates, that they do not chastise Parish-Priests, albeit in their uncleanness, and notorious crimes, they be bad examples, and occasions of perdition unto their Parishioners; or if they do censure them in the purse, they suffer them to continue in their sin. Cap. 12. Because many Prelates are lukewarm (alas!) in these things that belong unto God, yea, and are contrary unto all good almost, it seemeth that they are no way expedient—In late times two Em∣perors were deposed in Councels, for temporal dammage they had done unto the Church—how then can the Church dissemble, that a Prelate which doth innumerable evils unto the Church, and is altogether unfit for govern∣ment of souls, should be deposed solemnly? it is greatly to be feared, that for their dissembling and tolerations, the wrath of God will be poured on the Church. The Compiler of the Councels, thinketh this book was written in the twelfth Century, and some of these passages seem to agree. Catalo. test. ver. lib. 14.

26. Henry Arch-Bishop of Mentz, was dilated at Rome for speaking a∣gainst the tyranny of the Popes: he sent Arnold, one of his Clergy, to make his Apology; and he turned his accuser, and did so by money prevail with two Cardinals, that they were sent to examine the cause. When they came into Germany, and had cited Henry, they would not heat his answer, but deposed him, and put the same Arnold in his See. Then said Henry unto the Cardinals, If I had appealed unto the Apostolical See against their unjust pro∣ceedings, the Pope possibly would not have regarded me, and nothing had accrewed unto me, but labor of body, loss of my goods, and grief of minde; therefore I do appeal unto the Lord Jesus Christ as the most righteous Judge, and I charge you to answer me there before the highest Judge; for ye have not judged righteously, but as it pleased you, being corrupted by money. They answer, When you go first, we will follow. Not long thereafter Henry dieth, and when the Cardinals heard thereof, the one said to the other merrily, He hath gone, and we will follow in time. Within few days, the one going to ease himself, all his bowels gushed out; and the same day the other began to bite his own fingers, and was choaked. These things were reported abroad, and every one said, Blessed be God, who hath avenged the injury that was done unto the innocent man. Immediately the same Arnold was killed in

an uproar, and lay unburied some days upon the street. Ibid. ex Conradi Chronic. Mogunt.

27. Peter Abailard, trusting in Philosophy, spoke and wrote against the Trinity, and against the office of Christ. Bernard in Epist. 192. ad Guido. saith, That in the doctrine of the Trinity, he is an Arrian; of grace, a Pela∣gian; of the person of Christ a Nestorian. He was summoned to answer in a Councel at Soisson; where he did appear, but would not answer; and onely did appeal unto the Court of Rome, and did glory that his books had found acception there. The Bishops did note and condemn his errors; and the sentence against his person they did refer unto the Pope Innocentius. Ibid. Epist. 191. His errors are more particularly (though not all) expressed in Epist. 190. thus; While he professeth to give a reason of all things, he adventureth above reason, against reason, yea, and against the faith; for what is more against faith, then that he will not believe what he cannot comprehend by reason? and expounding that of Eccles. 19. He that is hasty to give credit, is light minded, he saith, To credit hastily, is to give credit before reason; whereas Solomon speaketh it not of faith in God, but of natural credulity among men: for blessed Gregory denieth that to be faith, which hath experience in human reason; and the Apostles are commended, in that they did follow the Redcemer at his simple command; and Mary is commended for preveen∣ing reason by faith, as Zacharias was punished, that he would have reason ere he would believe—2. He saith, God the Father is full power, the Son is some power, and the holy Ghost is no power; and that the Son is in respect of the Father, as species ad genus, or a man in respect of a living wicht, or a brazen seal unto brass. Is he not here worse then an Arrian? who can endure him?—3. He saith, All the teachers after the Apostles agree in this, that the divel had power over man, because man of his own accord did yield unto the divel; for say they, If one overcome another, he who is overcome, becometh ser∣vant unto his victor; and therefore (said he) as the teachers say, the Son of God became man, that man, which could not be delivered any other way, might be made free again from the divels power by the death of an innocent: But it seemeth unto me (said he) that neither the divel had ever power over man, but as a Gaoler, by the permission of God, nor did the Son of God assume flesh to deliver man—All men say so, saith he, but I say not so. What then?—what hath the Law, what have the Prophets, the Apostles, and A∣postolical men declared unto us, but that God was made man to deliver men? art thou not ashamed to say, that they all think contrary unto thee, when they all agree together? but though an Angel from Heaven shall teach another Gospel, let him be accursed—Let him learn then, that the divel not onely had power, but just power over men, that consequently he may see also, that the Son of God came in the flesh to deliver men. And albeit I say, that the power of the divel was just, yet I say not that his will was just; where∣fore not the divel invading, nor man deserving, but God delivering is just; for one is said to be just or unjust, not according to his power, but his will; wherefore this power of the divel, albeit it was not justly purchased, but wic∣kedly usurped, yet was permitted justly. And so man was justly held captive, yet so, that justice was not in man, nor in the divel, but in God; and man was justly condemned, but was mercifully delivered; and yet so mercifully, that there wanted not justice even in delivering him; seeing such was the mercy of the Redeemer, that (which was suitable unto the remedy of deliver∣ing) he did shew justice rather then power against the invador: For what could man, the servant of sin, and slave of the divel, do of himself to recover righteousness that he had lost? therefore the righteousness of another is im∣puted

unto him, which had it not of his own; and so it is—But what ne∣cessity required, or what reason was there, that seeing the mercy of God could by his onely word have delivered man, yet the Son should assume flesh for our redemption, and suffer so much, even the ignominious death of the Cross? We answer, The necessity was on our part, even the hard necessity of them who sat in darkness, and in the shadow of death—And the reason was the good pleasure of him who did it. Who can deny that the Almighty had other ways to redeem, justifie and deliver? but this cannot priviledge the efficacy of this way which he hath chosen; and possibly this is better, by which we in this land of oblivion, and of our fall, are admonished the more powerfully and livelily, of so many and so great grievances of our Redeemer; and albeit we cannot fathom the mystery of God's counsel, yet we may feel the effect of the work, and perceive the fruit of the benefit—It is a true saying, and worthy of all acceptation, that when we were yet sinners, we were reconciled unto God by the death of his Son—And he concludeth all his railings and invectives against God; so that he saith, All that God did appear in the flesh for, was our instruction by word and example; and all that he suffered and died for, was the demonstration, and commendation of his love toward us. But what availeth his teaching us, if he hath not restored us? or are we not taught in vain, if the body of sin be not first destroyed in us, that we should not be the servants of sin? If all that Christ hath been profitable unto us, was the shewing a good example, it followeth also that we must say, All the harm that Adam hath done unto us, was the onely shewing of sin; see∣ing the plaster must be according to the quality of the wound; for as in Adam all do die, so in Christ shall all be made alive; therefore as the one is, so is the other—Or if we will rest in the Christian faith, and not in the Pelagian Here∣sie, and confess that the sin of man was propogated by generation, and not by example; we must also confess, that by Christ righteousness is restored, not by example, but by generation, and life by righteousness; that by one sin came upon all men to condemnation, so by the obedience of one, righteousness came on all men unto justification of life. And if it were so, that the purpose and cause of the incarnation (as he saith) was onely the enlightening of the world with the light of knowledge, and the kindling of love, by whom is our redemption and deliverance?—God forbid that I should glory in any thing, but in the Cross of our Lord Jesus Christ, in whom is our life, salvation and resurrection. And indeed I look upon three things chiefly in the work of our salvation; the example of humility, when God made himself of no re∣putation; the measure of his love, extending to the death even of the Cross; and the mystery of redemption, whereby he destroyed death which he suffer∣ed: but the first two, without this last, are as if ye would paint in the air; truly the example of humility is great and very useful, and the example of love is worthy of all acceptation; but they have no foundation, and therefore no standing, if there be not redemption. I would with all my indeavor follow the example of Christ, and I desire to imbrace, with the mutual arms of love, him who hath loved me, and given himself for me; but I must also eat the Paschal Lamb, for unless I eat his flesh, and drink his blood, I shall not have life in me—There be also many other Articles in his books, and no less evil, &c. As every one may understand, that upon these grounds follow the points of original sin, of free-will, of justification, &c. Pope Innocentius II. did condemn in a Councel of Cardinals, at Rome, this Abailard, and all these his perverse Articles, and commanded perpetual silence unto him, as an He∣retick; and ordained all who followed his errors, to be excommunicated, as is in his Epistle, which is among the Epistles of Bernard the CXCIV.

28. When Calo. Johannes was Emperor of the Greeks, was a Synod at Constantinople, where Anselm Bishop of Havelbergens. did dispute for the primacy of the Roman Pope, and alledged these reasons; 1. The Synod of Nice saith, Let all men know, and no Catholique should be ignorant, that the Roman Church is not preferred by decrees of Synods, but hath obtained the primacy by the Evangelical voice of our Lord and Savior, when he said unto Peter the blessed Apostle, Thou art Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it; and I will give thee the keys—2. Peter and Paul suffered martyrdom at Rome. 3. The first See of the Church is Rome, the second is Alexandria, and the third is An∣tiochia; which three are founded by Peter. 4. Onely the Roman Church hath continued in all ages without heresies, whereas all other Churches have been defiled with heresies. 5. Christ said, I have prayed for thee, Peter, that thy faith fail not, and when thou art converted, confirm thy brethren. 6. The Church of Constantinople hath been obnoxious unto many heresies, that have begun there, or brought thither, there was Arrius, Macedonius, Eutyches, Eunomius, Eudoxius: therefore all Churches should acknowledge the Roman as their mother. Nechites, a Greek answereth; The Roman Church was the first among the three Sisters; but the Bishop of Rome was never called the first of Priests, nor the first Bishop, but the Bishop of the first See; and he did first receive from Phocas, to be called the head of all Churches. More∣over these three Sisters were united together by some conditions, that neither the Bishop of Rome, nor of Alexandria, nor of Antiochia, might teach any things in their Churches which was different from the faith of the others, and so they all should preach one and the same; for this end it was ordained, that two Legates well learned, and sound in the faith or doctrine, should be sent from the Church of Rome, the one to abide at Alexandria, and the other at Antiochia, who should diligently observe, whether they did continue preaching the analogy of faith; and likewise two should be sent from Alex∣andria, one to Rome, and the other to Antiochia; and two from Antiochia, the one to Rome, and the other to Alexandria; and so they might aid one another, if any need were; and whatsoever was taught in any of these Churches, should be confirmed by the Authority and testimony of the others; but if any thing were contrary to the faith, and disagreeing from the truth and communion of these Churches, the Legates of the others should by brotherly charity, and humble admonition correct that; or if they could not correct it, and one as temerarious and presumptuous, would contentiously defend his error, by and by it should, by these Legates, be deferred unto the audience of the other Sisters; and if by Letters Canonically written, that Sister could be reduced unto the harmony of wholesome doctrine, it was well, but if not, a general Councel might be assembled. 2. The Empire was translated from Rome to the East; and then it was ordained by 150. Bishops assembling in this City, when blessed Nectarius was ordained Bishop of this See, after the condemnation of Maximus Ennius (who was infected with the contagion of Apolinaris) then it was ordained (I say) with consent of the most godly Emperor Theodosius the elder, that as old Rome had obtained from the holy Fathers, in former time, the first place in Ecclesiastical causes, so then new Rome, for the honor of the Empire, should have the Ecclesiasti∣cal precedency after her, and should be called as the second Rome, so be called and be the second See; and should preside all the Churches of Asia, Thracia and Pontus, and treat of all Church-affairs, and determine them by her own Authority; And then such Legates, Wardens of the Catholique faith, as were sent to Alexandria and Antiochia, were sent also into this

Royal City, and likewise from hence unto them for the same ministery, that they all might teach the same, and differ in no point of truth. 3. When the Empire was divided, the Bishops were also divided; the decrees of the Ro∣man high Priest, that were established in their Councels without the Greeks, let these Bishops, which belong unto him, look unto them; As for these Councels which in these days they hold, how should we imbrace their decrees, which are written against our knowledge? For if the Roman Bishop, sitting in the high throne of his glory, will thunder against us, and as it were from above throw his commands, and will judge of us and our Churches, not with our counsel, but at his own pleasure, yea and will Lord it over us, what brother∣hood, or what fatherhood can be in this? who can patiently endure it? for then we might be called the very slaves, and not children of his Church: And if this were necessary, and so grievous a yoke were to be laid on our necks, none other thing followeth, but that the only Roman Church should have that pri∣viledg which they hunt after; and she shall make Laws unto all others, and she her self be without Law; and so be not a pious mother of children, but an im∣perious Lady of slaves: To what purpose then were the knowledge of the Scriptures, the studies of learning, the doctrine and discipline of teachers, and the noble wits of the wise Greeks? the onely authority of the Roman high Priest, which as thou sayest, is above all, turneth all to nothing. Let him be the onely Bishop, the onely Teacher, the onely Commander, and let him onely, as the onely Pastor, answer unto God for all things that are concredited unto him onely; But if he will not have fellow-laborers in the Lord's vine∣yard, and if he be exalted in keeping his primacy, let him glory in his pri∣macy, but not contemn his brethren, whom the truth of Christ hath begotten in the womb of the Church, not unto bondage, but unto freedom; For as the Apostle saith, We must all stand before the throne of Christ, that every one may receive as he hath done, whether good or ill. He saith, All; though he was an Apostle, he excepteth not himself; he excepteth no mortal: He said, All; he excepteth not the Roman high Priest. Nor is it found in any Creed, that we should believe specially the Roman Church; but rather we are taught every where to believe, that there is one holy Catholique Church. These things speak I of the Roman Church, with your favor, which I do re∣verence as you do, but will not follow absolutely, nor do I think that she should be followed in all particulars: whose authority thou hast propounded unto us as so excellent, that we must forsake our own customs, and receive her form and change in Sacraments, without examining by reason, and with∣out authority of Scriptures, but we, as blinde men, should follow her leading us, whither she willeth by her own spirit; which how safe or honorable it is for us, let both the Latin and Greek Sages judge. 4. Thou sayest, that the Lord said unto Peter alone, and not unto all the Apostles, Whose sins ye for∣give—and, what thou shalt binde on earth—But it is believed, that the Lord said that not unto Peter onely, but indifferently unto them all with Peter, or to Peter with them all: Nor did the holy Ghost come down on Peter onely at the Pentecost, but the Lord sent him unto them all in a like gift, and in a like measure as he had promised: therefore we do so acknow∣ledge the power to be given of the Lord, and received by Peter, that we think the Authority of the other Apostles should not be minced, seeing certainly, they all equally, without any prejudice of another, or usurpation, as truly meek and lowly in heart, did receive the same holy Ghost, and by the same holy Ghost, did receive the same power of binding and loosing; nor can we think that the priviledge was given unto Peter onely, which is common unto them all by the Lord's gift; therefore we may not take from others, which have

the same power, and ascribe unto one, the Authority which is common to them all: Let Peter, as the twelfth Apostle, be honored, so that the other eleven be not excluded from the Apostleship, which certainly they did receive by an equal, and not different dispensation; not from Peter, but from the Lord himself, even as Peter did. 5. I grant there have been many heresies in Con∣stantinople, but there also were they extinguished; as the heresie of Arrius in the days of Constantine; the root of them all was Philosophia; which was planted in Constantinople, and which the learned have abused. So heresies have been condemned in the Churches of Calcedon, Constantinople, E∣phesus, Antiochia and Alexandria, and it was commanded, that none should any more plead for these heresies: But now in this City are no heresies. As for Rome, haply no heresies began there, because they were not so witty and subtil, nor were they such searchers of the Scriptures as some here; and as the vain wisdom, wherewith some among us were miscarried into heresies, is to be condemned; so the rudeness of the Romans is to be commended, whereby they said, neither this, nor that of the faith, but with an unlearned simplicity did hear others; which seemeth to have come either through too much sloth in searching the faith, or through slowness of judgement, or that they were taken up with the multitude and weight of secular affairs. Catal. test. verit. lib. 15. The Reader may judge of this reply unto these objections, and by these particulars understand what the Greeks did judge of the particulars that are omitted. It seemeth the Romans would wipe away that jeering blot in the last words, but they have done it wickedly, as will appear hereafter.

29. Gratian an Hetrurian, and Monk of Bononia, did out of the Canons of ancient Synods, and decrees of Popes, and sentences of Fathers, and some forged writings of late Monks compile and amass the volume of the Canon Law, which they call Decreta and Causae. These were afterwards augmented by the Popes, adding the Decretals and Extravagants; and they are com∣mented by the School-men. Gratian took this work in hand in imitation of Lotharius the Emperor, who had caused the Civil Laws to be digested into a method; and he gathered these books so, that by addition, substraction, or changing of a word, or letter, one or more, he made all to serve the present times. For example, whereas Augustin de Doctr. Christ. l. 2. c. 8. saith, In Cano∣nicis Scripturis, Ecclesiarum Catholicarum quamplurium authoritatem sequatur: inter quas sane illae sunt, quas Apostolicae sedes habere, & epistolas accipere me∣ruerunt. Gratian Dist. 19. c. In Canonicis, hath them thus; Inter quas Scri∣ptur as Canonitas sane illae sunt quas Apostolica sedes, & ab ea aliae accipere me∣ruerunt epistolas. 2. In the sixth Councel at Carthage, the Can. 165. saith, Ad transmarina qui putaverit appellandum, à nullo intra Africam in communione recipiatur. This Canon speaketh absolutely, and was made especially against appeals unto Rome. But Gratian repeating it Caus. 2. qu. 6. c. Placuit, addeth, Nisi forte Romanam sedem appellaverit. 3. Pope Gregory lib. 9. epist. 41. saith, Scripsit mihi tua dilectio piissimum dominum nostrum [speaking of the Em∣peror] reverendissimo fratri meo Iohanni primae Iustinianae Episcopo, pro agri∣tudine capitis quam patitur, praecipere succedi. But Gratian Caus. 7. qu. 1. c. Scripsit, repeateth it thus; Scripsit tua dilectio me reverendissimo fratri Io∣hanni pi. Iust. epis. praecipere succedi. 4. That common saying, Petri successio∣nem non habent, qui Petri fidem non habent; Gratian considering, that hereby the succession of Peter might be called into question, De poenit. dist. 1. c. potest, saith, Qui Petri sedem non habent. Hear what a Papist judgeth of these De∣crees. Corn. Agrippa, sometime Doctor utriusque Iuris, in his Book De va∣nitat. scient. cap. 92. saith, From the Civil Law hath flowed the Canon Law, which may seem unto many to be very holy; it doth so cover the precepts

of covetousness, and forms of robbing, with the shew of godliness, albeit very few things in it belong unto godliness, religion, or the worship of God; besides that, some things are contrary, and fight against the word of God; and all the rest are nothing but chidings, pleas, prides, pomps, gain or lucre, and the plea∣sures of Popes, which are not content with the Canons prescribed by the Fa∣thers, unless they do heap up Decrees, Extravagants—that there is no end of making Canons, such is the ambition & meer pleasure of Popes—The School of Paris did openly detest and reprove this erroneous & intolerable temerity, I will not say, heresie—Out of these Canons and Decrees we have learned, that the patrimony of Christ is Kingdoms, donations, foundations, riches and possessions; and that the Priesthood of Christ, and primacy of the Church, is Empire and Kingdom; and that the sword of Christ, is temporal jurisdi∣ction and power; and that the rock, which is the foundation of the Church, is the person of the Pope; and that Bishops are not servants or Ministers of the Church, but heads thereof; and the goods of the Church are not the doctrine of the Gospel, zeal of faith, contempt of the world, but tributes, tithes, offerings, collects, purples, mitres, gold, silver, jewels, lands, beasts, authority; it belongeth unto the Popes to manage battels, break covenants, loose oaths, absolve from obedience, and to make the house of prayer be∣come a den of thieves; so that a Pope may depose a Bishop without a cause; he may dispose of other mens goods; he cannot commit simony; he may dispense against a vow, against an oath, and the law of nature, nor may any man say unto him, What doest thou? yea, and they say, that for a weighty cause, he may dispense against all the new Testament; he may thrust down to hell a third part or more of Christian souls. Agrippa in that place, hath more of the matter and scope of the Canon Law; and for instance, I will name Dist. 40. c. Si Papa, If the Pope be found to neglect either his own salvation, or his brethrens, be unprofitable and slack in his office, silent in that which is good, hurtful to himself and all others, yea, though he lead with him innumerable people in troops to the first slave of hell, yet let no mortal presume to finde fault with his doings. And nevertheless in these Decrees we may finde not a few stops of Antiquity, and some part of the doctrine and practise of the primitive Church even then remaining, as I have touched in some places, and more may be added; as Dist. 39. cap. 8. If, as the Apostle saith, Christ be the power of God, and the wisdom of God, and he which knoweth not the Scriptures, knoweth not the wisdom and power of God, then the ignorance of the Scriptures, is the ignorance of Christ. Dist. 9. c. he saith from Augustine, I have learned to give such fear and honor unto these books of the Scripture onely, which now are called Canonical, that I be∣lieve certainly none of their Authors could err in writing; and if I finde any thing in them that seemeth contrary unto truth, I doubt not but there is an escape in the Book, or the Translator hath not attained the right meaning, or that I do not understand it; but I do read other books so, that whatsoever was their holiness or learning, yet I think it not true, because they have thought so, but because they could perswade me by other Authors, or by the Cano∣nical Scriptures, or by probable reasons. And Dist. 8. cap. Si consuetudinem, If you do object custom, it is to be observed, that the Lord saith, I am the way, the truth and life; he saith not, I am custom, but I am truth: and truly, to use the words of blessed Cyprian, whatsoever be the custom, how old so∣ever, or common it be, it must not in any respect be preferred unto truth; and use, which is contrary unto truth, must be abolished. Dist. 16. c. Canones, These that are called the Canons of the Apostles, are known to be forged in the name of the Apostles by Hereticks; although some good things be in

them, yet it is certain, that they are not from Canonical or Apostolical Autho∣rity. And c. Clementis, All the Fathers do reckon the book of Clemens, that is, the travels of Peter, and the Canons of the Apostles, among the Apocrypha. Dist. 36. c. Si quis, These be the two works of the high Priest, to learn from God by reading the Scriptures, and by frequent meditation, and to teach the people; but let him teach these things that he hath learned from God, and not of his own heart, or the mindes of men, but what the holy ghost teacheth. Dist. 9. cap. 6. As the truth of the old Books is to be examined by the Hebrew Books, so the truth of the new craveth the rule of the Greek Language. Dist. 99. cap. 3. The Bishop of the first See, should not be called the Prince of Priests, nor the highest Priest, or any such way, but onely the Bishop of the first See; but let not even the Bishop of Rome be called universal. Dist. 95. c. olim, In old time, he was a Bishop that was a Presbyter, and ere that by in∣stinct of the divel, factions and schisms were in Religion, and it was said a∣mong the people, I am Apollo's, and I am Cepha's, the Churches were go∣verned by the Common Counsel of the Presbyters—so let Bishops know, that by custom, more then by truth of the Lord's dispensation, they are greater then the Presbyters, and that they should govern the Church in com∣mon. Caus. 1. qu. 1. c. Augustinus, Take the word from the water, and what is it but water? the word is added unto the element, and then it is a Sacra∣ment; whence is this vertue unto the water, that it toucheth the body, and washeth the heart? the word doth it, not because it is spoken, but because it is believed; for in the word it self, the passing sound is one thing, and the abiding vertue is another. De Consecra. Dist. 2. c. Comperimus, We have found, that some when they have taken onely the portion of the holy body, do abstain from the cup of the holy blood, who without doubt (because I know not by what superstition they are taught to be restrained) should either take the whole Sacrament, or be debarred from all; because the division of one and the same Sacrament, cannot be without great sacriledge. Ca. prima quidem; Till this world be finished, the Lord is above, and yet the truth of the Lord is also here with us; for the body in which he arose must be in one place, but his truth is diffused every where. C. Hoc est, The bread is after a maner called, the body of Christ, whereas indeed it is the Sacrament of his body; and the offering which is by the hand of the Priest, is called Christ's passion, death, and crucifying, not in truth of the thing, but in a signifying mystery. Where the Gloss saith, The bread, i. e. the Sacrament, which truly representeth the flesh of Christ, is called his body, but improperly, that is, it signifieth. Ca. In Christo. What do we then? do we not offer every day? yea, but in remembrance of his death; it is done in remembrance thereof what is done. Ca. Quia corpus; Because he was to remove his body from our eyes, and carry it above the Stars, it was needful that on the day of the Supper, he should consecrate the Sacrament of his body and blood; to the end it should be always reverenced in a mystery, which was once offered in payment. Many such passages are in these Decrees, which differing from the doctrine of the Church of Rome now, do prove that the Romish Church now, is not such as it was then. Pope Eugenius did approve all these Decrees, and or∣dained that these should be read in Schools and Universities, instead of all Canons and Decrees, that so he might the more easily draw them all under one yoke.

30. Peter Lombard, Bishop of Paris at the same time, followed the foot∣steps of Gratian, and gathered the sum of Divinity into four Books of sen∣tences, out of the writings of the Fathers; but (as I said of Gratians Decrees) with adding, mincing, and changing of words and letters, and suitably unto

his time; and these sentences were authorised as the Text in all Schools, to the end, none from thenceforth should search antiquity and truth any more from Fathers or Councels, under no less danger then guiltiness of heresie. Hear what Cor. Agrippa De vanit. scient. cap. 97. saith of this Scholastick Theology, It is (saith he) of the kinde of Centaures, a two-fold discipline blown up by the Sorbon of Paris, with a sort of mixtion of Divine oracles, and Philo∣sophical reasonings, written after a new form, and far different from the an∣cient customs, by questions and slie syllogisms, without all ornament of lan∣guage, but otherwise full of judgement and understanding, and profitable to convince hereticks—It cometh to pass, that the faculty of Scholastick Theology is not free from error and wickedness; these cursed hypocrites, and bold Sophists, have brought in so many heresies, which preach Christ not of good will, as Paul saith, but of contention, so that there is more agreement among Philosophers, then among these Divines, who have extinguished ancient Divinity with opinions of men, and new errors, &c. Here Barth. Gravius, a Printer at Lovane about the year 1565. giveth us some light; In his Epistle before his Edition of these Sentences, he telleth, that he had a purpose to reduce all the testimonies unto the first fountains in sincerity; but to his great admiration, he was informed by the Masters there, it could not be so, because albeit in other Editions innumerable places were corrected, yet many errors as yet were remaining, and these not little ones; and not a few things, as in the Edition at Paris, were changed, not according to the truth of the old books, but in conjecture, yea and the old words were corrupted oft times, through an immoderate desire of amending, and in not a few places the worse was put for the better; and (saith he) this may not be dissembled, that the genuine reading of the Master in quoting the testimonies of the an∣cient writers, is very oft changed into the truth of its original, especially no old Copy witnessing, that he had left it so written; for the Master was not so solicitous to repeat all their places wholly, but thought it sufficient to pro∣pound the matter briefly, and leave out many lines in the middle; and there∣fore it were not according to his minde, to fill up what he hath omitted; yea, they have found by sure arguments, that he had transcribed many things not from the very fountains, but from Hugo Victorian, and especially out of the Glossa Ordinaria; where these passages are not found in a continued context, as in their own Authors, but maimedly, and sometimes but in broken pieces, as it were out of sundry Books and Chapters, and mixed together as in a hotchpotch; and so if any thing be corrupt in the Master, it must not be re∣duced unto the first fountains, but rather unto the Books of the Glossa, be∣cause it was last taken thence; And also he was sometimes deceived in read∣ing it wrong possibly, and lead into error; in which case to amend him ac∣cording to the square of his Author, were most absurd and madness; they said also, that in quoting the Authors, he erroneously nameth one for another often, &c. By this ingenuous testimony of the Printer, we may see what ac∣count they make now of their ancient Master; and seeing these books have been so oft changed, little credit can be given to any of their late Editions; and thirdly, that even the Master himself had not written soundly, according to the Fathers which he citeth. The Edition of Lombard at Paris An. 1550. hath in the end a catalogue of these which they call his errors, in quibus Ma∣gister non tenetur. I will shew some instances: In the Edition at Lovane An. 1568. lib. 4. Dist. 2. F. They who had not hope in the baptism of John, and did believe the Father, Son and holy Ghost, were not baptised thereafter, but the Apostles laid hands on them, and then they received the holy Ghost. Here on the margint it is, Erronea Magistri opinio. Dist. 5. C. Christ might give

unto them [his disciples] power to forgive sins, yet not the same power that he himself had, but a created power, by which a servant may forgive sins, yet not as the author of remission, but as a servant, and yet not without God the Author. On the margin it is added, Hic Magister non recipitur. Dist. 13. A. It may be truly said, that the body of Christ is not eaten by the brute beasts, albeit it seem so; what then doth a mouse take and eat? God knoweth. In the margin it is said, Non probatur haec Magistri opinio. Dist. 17. B. It may truly be said, that without confession of the mouth, and paying outward punishment, sins are forgiven upon contrition and humility of the heart. In the magin it is added, Non rectè hic sentit Magister. Dist. 18. F. Unto the Priests he gave power of binding and loosing, that is, of shewing that they are bound or loosed. In the margin it is, Gravis Magistri lapsus. In many other particulars, though they have not put such a censure on him, he is no less adversary unto the doctrine of Rome now; as lib. 1. Dist. 1. A. Let the diligent and modest speculation of Divines, take heed to hold the Divine Scripture as the prescribed form in doctrine. Dist. 2. C. As Augustin lib. de Trini. teacheth, we must first shew, whether faith hold out so according to the authority of holy Scriptures; and then against babling disputers, which are more proud then capable, use Catholique reasons, and fit similitudes, for defense and asserting the faith, that so satisfying curiosity, we may the more fully instruct the modest; or if they cannot finde the truth which they seek, they may complain of their own minde, rather then of the truth, or of our assertion. D. Therefore let us propound the Authority of the old and new Testaments. Dist. 40. D. Seeing predestination is the preparation of grace, that is, Divine election, whereby he hath chosen whom he would before the foundation of the world, as the Apostle saith; on the other side, reprobation must be understood the foreknowledge of the iniquity of some, and the pre∣paration of their damnation; for as the effect of predestination is that grace, whereby now we are justified, and helped to live well, and to continue in good, and whereby we are blessed in the future; so the reprobation of God, whereby from eternity, by not electing he hath rejected some, is considered in two particulars; whereof the one he foreseeth, and prepareth not, that is iniquity; the other he foreseeth, and prepareth, that is everlasting punish∣ment. Whence Augustin ad Prosp. & Hilar. saith, This rule must be held without wavering, that sinners are foreknown in their sins, and not prepared, but that the punishment is prepared; for God in his presence (as Augustin in lib. de bono persever.) hath prepared his good things unto whom he would, and unto whomsoever he giveth, certainly he foresaw that he would give them. Dist. 41. A. If we seek the merit of obduration and mercy, we finde the merit of obduration, but we finde not the merit of mercy; because there is no merit of mercy, lest grace be made nothing, if it be not given freely, but rendered unto merits. So he sheweth mercy according to grace, which is given freely; but he hardeneth according to judgement, which is rendered unto merits; whence we may understand, that as God's reprobation is, that he will not shew mercy, so God's obduration is, that he sheweth not mercy; so that not any thing proceedeth from him, whereby a man is made worse, but onely it is not given, whereby he may be better. Hence it is clear (saith he) what the Apostle understandeth by mercy and hardening, and because mercy admitteth not merit, but obduration is not without merit; and by the word mercy here, is understood predestination, and especially the effect of prede∣stination; but by the word obduration, is not meant the eternal reprobation of God, (because there is no merit thereof) but the privation or refusing of grace, which is some way the effect of reprobation; yet sometimes repro∣bation

is taken for obduration, as predestination for its effect, which is grace given; for grace which is given, is the effect of predestination; therefore seeing there are no merits of grace, which is given to man for justifica∣tion, and far less of predestination it self, whereby God hath from eternity chosen whom he would; can there be any merits? so nor of reprobation, whereby from eternity he foresaw that some would be evil, and be con∣demned, as he did chuse Jacob, and denied Esau; which was not for their merits which they had then, because they had none, because themselves were not; nor for the future merits which he could foresee, did he either chuse the one or refuse the other. In the next Section he sheweth, how Au∣gustin once thought, that God had chuse Jacob, because he foresaw that Jacob would be such; and therefore Augustin recanted that error, and he concludeth the Section thus; Augustin in lib. de praedest. sanctor. saith, Not because he foresaw that we would be such, did he therefore chuse; but that we might be such by the very election of his grace, whereby he hath accepted us in his beloved Son. Dist. 46. B. Unto that objection from Matth. 23. 37. he answereth, That is not to be understood so, as if the Lord would have ga∣thered the children, and it was not done what he would, because Jerusalem would not, but rather that she would not have her children gathered by him, and yet against her will he gathered her children, even all whom he would; because in heaven and on earth, there be not some things that he would and doeth, and some things that he would, and doeth not, but all whatsoever he would, he hath done; and therefore the meaning is, whomsoever I have gathered by my ever efficacious will, I did against thy will. Behold, it is clear that these words of the Lord, are not contrary unto that is said. Lib. 2. Dist. 25. G. In man may be observed four estates of free-will; for before sin, nothing hindered him from good, and nothing moved him unto ill; he had not infirmity unto ill, and he had help unto good; then his reason could judge without error, and his will could follow good without diffi∣culty; but after sin, and before reparation by grace, he is burthened and overcome with lust, and he hath infirmity in ill, and hath not grace in good; and therefore he may sin, and he cannot but sin, yea and damnably: but after reparation, and before confirmation, he is burthened with lust, but not overcome; and he hath infirmity in ill, but hath grace in good; so that he may sin, because of infirmity and liberty; and he may not sin to death, because of liberty and helping grace: but he hath not that he can as yet not sin at all, or that he cannot sin, because the infirmity is not perfectly taken away, and grace is not fully perfected; but after confirmation, when infir∣mity is altogether taken away, and grace is perfected, he cannot be overcome nor burthened, and then shall he have that he cannot sin. Ibid. A. That liberty which is from sin, they onely now have, whom the Son by grace maketh free and repaireth; not so that they are altogether free from sin in this mortal flesh, but that in them sin hath not dominion, nor reigneth; and this is true and good liberty, which begetteth a good service, to wit, of righteousness. Whence Augustin in Ench. faith, None shall be free to do righteousness, unless he, being delivered from sin, become the servant of righteousness; and that is true liberty, for their joy of the good deed; and also it is godly service, for obedience of the command. Here it is to be noted, that whereas it is said in the line, propter recti facti laetitiam, these Masters of Lovane have caused it to be printed in the margin, recte faciendi licentiam. This little change giveth occasion to consider, whether the licence of doing a thing rightly, or the joy and pleasure of doing well, be more true liberty. They shew that they do judge, a licence of doing well is sufficient; and nevertheless many have

licence, and commandment to do rightly, and do it not, nor have a will to do it; and some do it, and nevertheless are culpable, because they do it not heartily, or with pleasure, but for some compulsion or by-respects, as it fol∣loweth there in the line. There is another liberty not true, and conjoyned with evil service, which is to do ill; when reason dissenteth from the will, judging that it should not be done, what the will would do; for to do good reason agreeth with the will; and therefore that is true and pious liberty. Whence it appeareth, that the marginal alteration is far different from the meaning of the Master, if it be not contrary. Dist. 27. A. Vertue is (as Au∣gustine saith) a good quality of the minde, whereby men live rightly, and which none doth use evilly, and which onely God worketh in man. There∣fore it is onely the work of God, as Augustin teacheth of the vertue of righte∣ousness, upon that place of the Psalmist, I have done judgement and righte∣ousness; saying, Righteousness is an excellent vertue of the minde, which none but God worketh in man. Therefore when the Prophet in the person of the Church saith, I have done righteousness, he understandeth not the vertue it self, which no man doth, but the work of it. Behold (saith he) here it is manifestly taught, that righteousness in man, is not the work of man, but of God; which is likewise to be meant of all other vertues. B. For the A∣postle, writing unto the Ephesians of the grace of faith, affirmeth likewise, that faith is not of man, but of God onely, saying, Through grace ye are saved by faith, and that not of your selves, for it is the gift of God. Which is ex∣pounded by the Saints so, This, to wit, faith, is not from the power of our nature, because it is meerly the gift of God. Behold, here it is clearly taught, that faith is not from the liberty of will, or of free-will; which agreeth with what is said before, that preveening and working grace is a vertue, which maketh free, and healeth the will of man. Wherefore Augustin in lib. de Spir. & lit. saith, We are justified not by free-will, but by the grace of Christ; not that it is without our will, but our will is shewed to be weak by the Law, that grace may heal the will, and the will being made whole may obey the Law. C—Here it is clear, that the motion of the minde, whether unto good or ill, is from free-will; and therefore if grace or vertue be a motion of the minde, it is of free-will; but if it be of free-will, even but partly, then God alone without man worketh it not. Therefore some have said, not unlearn∣edly, that vertue is a good quality, or form of the minde, which informeth the soul; and it is not a motion, or affection of the minde, but free-will is helped by it, that it may be moved and set on good; and so out of vertue and free-will ariseth the good motion or affection of the minde, and thence the good deed proceedeth outwardly; as the earth is watered with rain, that it may bud and bring forth fruit; and the rain is not the earth, nor the bud, nor the fruit; and the earth is not the bud, nor fruit, nor bud of the fruit; So the rain of God's blessing is freely poured on the earth of our minde, that is, on free-will; that is, grace (which onely God doth, and not man with him) is inspired, whereby the will of man is watered, that it may bud and bring forth fruit, that is, the will is healed and prepared, that it may will good, in which respect it is said to work; and it is helped that it may do good, in which re∣spect it is said to cooperate. And that grace is (not without reason) called vertue, because it healeth and helpeth the will of man. Because the Papists do wrest many passages of the Ancients, wherein they finde the word meritum, or meremur, here we may see how these words are to be expounded, and how Lombard did understand them in the Section E. Good will is both the gift of God, and also the merit of man, or rather of grace, because it is principally of grace, and it is a grace; wherefore Augustin ad Sixt. Presbyt. saith, What is

the merit of man before grace, seeing nothing but grace worketh good merits in us? for from grace (as it is said) which preveeneth and healeth the will of man, and from that freedom ariseth in the soul of man, the good affection, or the good motion of the minde; and this is the first good merit of man. As for example, from the vertue of faith, and from the freedom of mans will, is be∣gotten in the minde some good motion, and remunerable, to wit, to believe; so from charity & free-will, another good motion proceedeth, to wit, to love; which is a very good one: and so it may be understood of other vertues. And these good motions or affections, are merits, and the gifts of God, whereby we attain (meremur) both the increase of them, and other things which con∣sequently are given unto us here or hereafter. Here if we remember what was said before, from lib. 1. Dist. 41. A. there is no merit of mercy—and then consider, how he here defineth merit to be a good motion of the minde, and remunerable; it is plain, that he thinketh not, man deserveth a reward, nor that the reward is given for the work, but that God of his mercy giveth more grace, and other things here and hereafter, unto them which being healed by grace, have good motions of minde. And this is the large and improper use of the word, which is not seldom among the writings of the Ancients since, and in the time of Pelagius. And in the Section G. he hath these words out of Augustine, When God doth crown our merits, he crowneth nothing but his own gifts; wherefore eternal life, which God rendereth unto preceeding merits, because even these merits whereunto it is rendered, are not of us, but wrought in us by grace; even that life is rightly called grace, because it is given freely or graciously; neither is it therefore graciously, because it is not given unto merits, but because even these merits are given by grace, unto whom it is given. But if the word merit be taken properly, it is a work not owed, for which a proportionable reward is given—and in this sense, nei∣ther Lombard, nor any of the meer Ancients, did use that word, how beit he useth it oft in that larger sense. Dist. 32. B. Behold, he (Augustin) sheweth clearly, that sin is dimitted in baptism; not that it abideth not after baptism, but because its guiltiness is abolished in baptism: and he sheweth also, that it is dimitted the same way, because by the grace of baptism, concupiscence it self is tamed and minished. Lib. 3. Dist. 25. A. That is sound faith, whereby we believe that no man, whether of riper or less age, can be freed from the contagion of death, and obligation of sin which he hath contracted in his first birth, but by the one Mediator between God and men Jesus Christ; by the most wholesome faith of which man (and the same being God) the righteous were saved, which did believe that he was to come in the flesh; for their faith and ours is one and the same; therefore seeing all the righteous be∣fore the incarnation, or after it, did not live, nor do live but by faith of the in∣carnation of Christ, certainly that which is written, There is no other name under heaven by which we must be saved, was powerful to save mankinde from that time in which it was defiled in Adam. In lib. 4. he speaketh much of the con∣version of the bread and wine in the Sacrament. And Dist. 11. he saith, But if you ask, what sort of conversion it is? whether formal, or substantial, or of any other sort, I am not able to define it; and I acknowledge it is not formal, because the kindes of things that were before do continue, both taste and weight. C. If you ask the way, how it can be? I answer shortly, the mystery of faith may be safely believed, but not safely searched. In Lombard's time transubstantiation was not an Article of faith. Dist. 12. It is asked, Whether that that the Priest doth, is properly a sacrifice? or if Christ be sacrificed dayly? or if he was once onely sacrificed? It may be answered shortly, That which is offered and consecrated by the Priest, is called a sacrifice and oblation,

because it is the remembrance and representation of the true sacrifice, and holy offering that was made upon the altar of the Cross; and Christ died once on the Cross, and there was offered in himself; but he is dayly offered in the Sacrament, because in the Sacrament is a remembrace of that which was once done. Wherefore Augustin saith, We hold it sure, that Christ rising from death, dieth not now; and nevertheless, lest we forget what was done, it is kept in our remembrance every year, to wit, so oft as the Pascha is celebrated. Is Christ killed so oft? but onely a yearly remembrance representeth what was once done, and so maketh us to be moved, as if we saw the Lord on the Cross. Here we may observe, that where it is said, sed tantùm anniversaria recordatio—the Masters of Lovane have turned that, tantùm into tamen, the one is exclusive, but that they love not. In lib. 3. Dist. 22. D. It is asked, whe∣ther it may be said conveniently, that the Son of man, or that man came down from heaven, or be every where, as the Son of God, or God is said to have come from heaven, and to be every where? To this we say, if the mean∣ing of that sentence be referred unto the unity of his person, it may be safely said; but if to the distinction of natures, it can be granted no way. Dist. 27. F. That command [Thou shalt love the Lord with all thy heart] is not at all fulfilled by man in this life, but in part, and not wholly, because we love in part, as we know but in part. Therefore Lombard did not believe perfection of mans obedience, not works of supererogation. In many other particu∣lars he is contrary to the Canons of Trent. It is true, he was the first that hath named seven Sacraments: the Fathers in former times took the name in a large sense; as Augustin calleth the sign of the Cross, a Sacrament, contra Faust. lib. 19. cap. 14. and on Psal, 106. he calleth the several mystical or alle∣gorical sentences, Sacraments: and after this, the Glossa on Gratian, Dist. 100. c. Siquis, calleth the consecration of the altar, a Sacrament; and Dist. 26. c. Acutius, it saith, The Bishop is a Sacrament: and Tho. Aquines Sum. par. 3. q. 6. giveth the name to sundry other things. If then we will reckon all that were called Sacraments, they will draw nearer the number of seventy then seven. But when the ancients speak more properly of the Sacraments of the New Testament, they do name but two, as I have noted in some already. But then first did Lombard make this reckoning, Lib. 4. Dist. 2. The Sacraments of the new Law, are baptism, confirmation, the bread of blessing, that is, the Eucharist, pennance, extream unction, order, marriage; whereof some give remedy against sin, and bestow helping grace; others are onely for remedy, as marriage; some do support with grace and vertue, as the Eucharist. And in the margin it is said, Nec hic recte sentit Magister. And there is no small controversie among their School-men for five of them, to wit, who was the Author of them? in what part of the Scriptures have they any ground? what is their sign? Nevertheless the Councel of Trent hath accursed all men, who hold that there be more or fewer then seven. Ses. 7. ca. 1. Likewise Lombard lib. 4. Dist. 21. hath the question, Whether sin can be forgiven after this life? and he speaketh of a fire of transitory tribulation, through which (he think∣eth) some must pass; but he speaketh not of the place, nor time of continu∣ance there, nor of sacrifice for the souls there, nor of any mans power to de∣liver souls out of it.

31. The Apostle Paul professed, that he knew not Christ according to the flesh; but in this Century they began to desire the sight of Christ's sepulchre, and frequent peregrinations thither, some in pennance by injunction of Priests, and some of their carnal accord. Whence arose three Orders of religious Knights. 1. Hospitalarii, who received the pilgrims in lodging, and defended them from the infidels. Io. Naucler. in generat. 39. writeth, that Raymund

their Master did many ways injure the Patriarch of Jerusalem, and other Prelates; for whosoever was accursed, or excommunicated by the Patriarch or others, Raymund did receive them into communion, and when they were dying, he gave them the Sacrament, and did many other things contrary unto the priviledges of the Church; and when the Patriarch did complain, there arose a sedition among the Citizens, and they ran furiously into the Church of the Grave against the Patriarch: The Church of Rome (saith he) seemeth to have given the occasion of so great confusion; for she did exempt that Order from the jurisdiction of the Patriarch. Afterwards they left their hospitality, and became soldiers against the Turks, under the title of Knights of S. John, and then of the Knights of Rhodos, where they dwelt until the year 1••23. when the Turks expelled them; and then they come to Malta, whence they now have their name. 2. Templarii, which was instituted by Fulco King of Jerusalem, and from them were named the Temple Land, that were dedicated unto them throughout Christendom, as they had their name from the Temple of Jerusalem; they were cut off for the most part, about the year 1305. and their means were given to the Knights of S. John, Platin. in Clemen. 5. of them we shall have occasion to speak again. 3. Teutonici, so named from their Nation; they professed both hospitality and warfar: when they were expelled out of Jerusalem, they abode at Ptolemeis in Egypt, Pol. Virg. de inven. rer. lib. 7. cap. 5. and from thence they come into Prussia, as followeth. In this time began many sorts of Friers.

32. Some Nations were then turned from Paganism, as some in Pomera∣nia, about the year 1106. and they returned to it again, until the year 1124. when Boleslaus, Prince of Poland, compelled Wartislaus, Prince of Pomer, and all his subjects to receive the faith; these were a sort of Wandals in Poritz, Stetine, Wolin, &c. Wencelm Bishop of Bamberg went thither, and and was called, The Apostle of Pomer, Crantz. in Saxo. lib. 5. cap. 44, & 45. he preached among them thirty years. After his death, their Duke Pribislaus forsook the faith: and within six years Henry (surnamed the proud) Duke of Saxony, compelled them to receive the Gospel again: thereafter he continued in profession, but was little careful of the people, who continued in their Idolatry, until Woldemar, King of the Danes, did threaten them, that he would never cease from wars, until they would embrace Christianity. Nor∣way received the Christian faith by the preaching of Hadrian, an English man, which thereafter was Pope Hadrian IV. The before named Boleslaus subdued the Pruteni, or Borussians, and compelled them to receive Christi∣anism: yet thereafter they forsook it, until the Knights Teutonici conquered their Land, about the year 1317. There was also a new plantation of Rugani An. 1168. Jaremar their Duke went before the people, yea, and he preached the word unto them. Io. Papp. in Histo. convers. Gent. About that time, a ship of Lubert, going unto Livonia, the Merchants took with them a Monk, Meinhard; when he saw the miserable blindeness of the people, he caused a little cottage to be set up for him, and dwelt there until he learned their language; and then he taught them the grounds of Religion: thereafter he had great authority among them, and was the first Bishop of Riga. Berthold, a Monk of St. Paul's at Breme, was sent thither after him, by the Arch-Bishop of Breme; he found many Pagans still there; and because they would not believe the word, he thought to daunt them with the sword; as Alb. Crantz. in Saxon. lib. 7. cap. 13. saith, He sought from Pope Celestin, a Bull of re∣mission of sins unto all Soldiers, which would go and fight against the In∣fidels of Livonia; and he was killed in the first fight, in the year 1198. Then Albert went through Saxony and Vandalia, and preached remission of sins

to fight under the sign of the Cross, against the Infidels of Livonia: Many went with him, and bought that Land with their blood. At that time began a new Order of Fratres Crucegladiatores; and they did agree with the Church-men, that they should have the third part of the Land; this is called Conversio Vandalica: but afterwards they would be Lords of the whole Land, scarcely leaving the third part unto the Church. At that time the Danes conquered the City Revel, and the Bishop thereof was subordinate unto the Metropolitan of Denmark. When the Teutonick Knights came and possessed Prussia, the Crucegladiatores of Livonia joyned with them; but their Successors did repent it, for the Teutonicks made conquest of all, and that name did fail.

Notes

• Complaints of Bernard.
• He was detested.
• His doctrine.
• A Sermon in the Councel at Rhems.
• How the worship given unto the blessed Virgin came up by degrees.
• Of the Waldenses.
• The occasion of their se∣paration.
• The persecu∣tion of the Waldenses.
• Abuses in the Church.
• An example of iniquity revenged.
• Abailard's heresies.
• Adispute between the Latins and Greeks.
• The Canon Law.
• Some notes of Lombard's sentences.
• The number of the Sa∣craments.
• Three orders of religious Knights.
• Conversion of some Nations.