History of the Catholic Church from 600 to 1600, Ecclesiastical epoch 100-1300 · Century 12 · Chapter 3

History of the Catholic Church from 600 to 1600 · Ecclesiastical epoch 100-1300 · Century 12 · Chapter 3

p. 329CHAP. 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 portend 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, negligence, 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 ancient 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 ſuffering 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, covetouſneſs, p. 330and 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 anſwered 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 onelyonly this of thankſgiving 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 pilgrimages for viſiting of Monuments: amongſt other things, he ſaith of the Roman Church, This is proper unto the Romans, to infer calumnies, to defer 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 p. 331of the damned City: Look to the Princes and Judges of it, that is, the Cardinals 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 onelyonly 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 exceedeth 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 according 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 Commentary upon John, lib. 1. cap. 1. he ſaith, By onelyonly 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 foundation, 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 ſometimes 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 onelyonly 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 p. 332remarkable 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 Scriptures. 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 promoted, hold the doctrine of the Nicolaitans? for Clemens reporteth, that Nicolaus was rebuked for his jealouſie towards his wife, and that he anſwered, Let any man have her who liſteth: And from this anſwer, the unbelievers 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 nevertheleſs 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 overcame death, and aſcended into the heavens, doth he deſcend thence again? ſurely he deſcendeth, but inviſibly—all the world hath heard his deſcending—when a ſound was heard from heaven as of the Spirit coming, and filled the houſe where they were ſitting, did not Chriſt then deſcend from heaven? Is the ſubſtance, or Majeſty of the Son, ſeparated from the Spirit, that when the holy Ghoſt deſcendeth, the Son of God deſcendeth not alſo? certainly he deſcendeth not in the form of his manhood, yet undoubtedly he deſcendeth in his uncircumſcribed Deity, or in the Spirit that he giveth; and he deſcendeth to viſit the Nations, by his Meſſengers whom he inſpireth.

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

p. 33310. Theodoricus Abbot of St. Trudo at Leodium, about the year 1120. ſaid, Simon Magus now reigneth at Rome, and not Simon Peter; and Simony is in place of the Goſpel; what may we not have, if we have money? In Catal. teſt. verit. lib. 14. are ſome of his verſes; concerning the Government of the Church, he ſaith, Vt Mopſo Niſa, corvo datur 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 betwixt the bread he gave, and which they did eat in the wilderneſs, ſaith, I am the bread of life: for he is the bread wherewith an hungry ſoul is refreſhed, which is, when true faith embraceth him; for by faith we love him, and by love we are united unto Chriſt, which is our life; therefore this ſpiritual bread is eaten by faith, even without Sacramental eating, and is profitable unto ſalvation dayly; we have need of this bread, while this preſent life endureth: and ſo ſaid Auguſtine, Why prepareſt thou thy teeth and ſtomach? believe, and thou haſt eaten. On Chapter 20. he ſaith, Whoſe ſins ye forgive, i. e. whoſe ſins are forgiven by you, God alſo forgiveth them: this is ſpoken generally, not onelyonly 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 onelyonly, knowing, that as no man is ſaved by righteouſneſs of his works, ſo none is juſtified by works of his righteouſneſs; for righteouſneſs is not of good works, but good works are of righteouſneſs. On Chapter 4. If man had not ſinned, he ſhould have had perfect righteouſneſs, which conſiſteth in the perfect fulfilling of God's commands; ſo that he ſhould have had no luſt againſt reaſon, and he might have loved God with all his heart; but after ſin, and for ſin, man cannot have this perfect righteouſneſs, unto which eternal life is juſtly due; but God of his grace giveth faith unto man, and of the ſame grace reputeth it for that perfection, as if he had the perfection of righteouſneſs. De Scriptura & Scriptor. Sacris cap. 1. he ſaith, That Scripture onelyonly is truly called Divine, which was from the Spirit of God, and written by thoſe who ſpoke by God's Spirit; that maketh a man divine, and reformeth him according to the image of God, by teaching to know him, and by exhorting to love him; whatſoever is taught therein, is truth; whatſoever is commanded, is good; and whatſoever is promiſed, is bleſſedneſs; for God is truth without falſhood, goodneſs without wickedneſs, and bleſſedneſs without miſery. In cap. 6, & 7. All Divine Scripture is contained in the Old and New Teſtaments: and when he hath divided the Old Teſtament into the Law, Prophets, and Hagiographa, and hath reckoned the Books that are in the Hebrew Canon, he addeth, There be alſo other Books, as Wiſdom, the Books of Syracides, Judith, Tobias, and the Maccabees, that are read indeed, but are not rolled in the Canon. p. 334Catol. 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 thereby 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 Complaints of Bernard.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 obſerve 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 regarded, the authority of Biſhops is diſpiſed, becauſe none of them endeavor to revenge the offences committed againſt God; nor can any correct unlawful 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 reproached, He was deteſted.ſo that he was neceſſitated to publiſh Apologies; namely, ſee that Apologia ad Willerm. Abbat. where he ſaith, that they called him, the moſt miſerable of men; one who durſt preſume to judge the world, and by the ſhadow p. 335of 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 themſelves 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 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 p. 336bewaileſt 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 onelyonly, but by every word that proceedeth 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 skirmiſh 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, onelyonly 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 onelyonly willeth not to be better then he is, becauſe 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 holineſs, 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 charity, in the judgement of ſuch onelyonly 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 therefore hold faſt what is immoveable—nor do I onelyonly 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 underſtand 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 p. 337any time otherwiſe, and the Scripture doth not witneſs that God hath commanded 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 onelyonly 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 otherwiſe 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 conſidereth 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 without two, one by whom, and another in, or to whom it is done. God is the Author of ſalvation, and free-will is capable onelyonly—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 onelyonly 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 decreaſe: 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 predeſtination, 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 righteouſneſs 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 unrighteouſneſs, 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 onelyonly 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 p. 338Annunt. 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 extended 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 certainly that original ſin is very grievous, and infecteth not onelyonly 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 onelyonly, 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 waſhing of feet, and Baptiſm, the firſt of all Sacraments, wherein we are complanted 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 onelyonly 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 onelyonly defiled, but wounded 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 corrupt matter of that old ulcer is removed, when damnation is taken off; and p. 339the 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 immoderate 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 perfection) 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 onelyonly 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 p. 340was 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 righteouſneſs 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 foretold. 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: certainly 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 filthineſs. The matter is ſo plain, that I admire how a Chriſtian could ever be perſwaded 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 honeſty; 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 onelyonly the good, the earth hath of both ſorts, and hell the bad onelyonly. And in cap. 14. he ſaith, Place is neceſſary and profitable unto repentance, to wit, the Church of this preſent life; in which whoſoever neglecteth 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, p. 341Faith 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 A Sermon in the Councel at Rhems.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 onelyonly, 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 Apoſtle 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. p. 342And 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 indeavor 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 canonically? 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 Government 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 reproaches 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 onelyonly, 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 onelyonly, 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 affliction. 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 p. 343part, 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 followeth 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 crucified; 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 ſeeketh 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 deſperately; 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; neither 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 onelyonly, 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 p. 344with 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, ſplendor 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 Miniſtery, 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 onelyonly, 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 condemnation 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, p. 345Did 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 imputed 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 ordained 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 diſobedient, 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; puniſhment 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? impunity, the daughter of careleſneſs, the mother of pride, the root of ſhameleſneſs, 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 Reformation did follow?

14. Before I do leave Bernard, here I do add an Hiſtory from P. Soave in How the worship given unto the bleſſed Virgin came up by degrees.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, foreign, 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 p. 346Mother 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 landflood, 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 onelyonly 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 remarkable (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 command, 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 pretended revelations, as a means whereby they might have been deceived, not in that onelyonly, 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, Franciſcans 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 onelyonly, or for a ſhort time; and onelyonly 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 opened 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 p. 347reaſon 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 Apoſtolical See. But here was not an end of the contention, hatred ſwelling more and more twixt theſe two Orders, and yearly renewed in the monethmonth of December; 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 Kingdoms, 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 deceived. 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 p. 348came 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 putting 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 everlaſting 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 righteouſneſs, even without legal cuſtoms, ſo know thou, that after the Law, not onelyonly many, but all are juſtified by the onelyonly grace of Chriſt. Contra Petrobruſ. lib. 1. ep. 2. When he ſaid, Do this, he addeth, in remembrance of me; therefore the remembrance of Chriſt is the cauſe of the Sacrament—and therefore 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 remembrance of Chriſt's humanity and death ſhould be preſerved, not onelyonly in the ears by hearing, but alſo unto the eyes by ſight—Therefore to the effect that men might not onelyonly learn by words, but even familiarly feel by deeds, that they die continually while ſevered from Chriſt, and that they cannot 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 p. 349the 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 onelyonly the Canonical 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 complaineth, 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 Teſtament, and doth make perfect for ever them who are ſanctified. Lib. 3. The p. 350holy Church is built on a rock, and continueth in all adverſities with immoveable 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 Of the Waldenſes.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 condemned. 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 ſuddenly; 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, wherefore 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 tranſlated 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 converſation, 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 Inzabbatati, 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, Arnoldiſtae; and becauſe they joyned with the hearers of Peter Bruſe, they were called Petrobruſiani, Henriciani; and becauſe the Hereſie of the Manachees 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 perſecution, the Church of God was gathered; for they were perſecuted by the p. 351Biſhops Arelaten. Narbonen. Aquenſ. and Albinen. and ſome ſuffered conſtantly, 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 Chriſtian Princes, they ſpread their doctrine little differing from the Proteſtants at this day, not through France onelyonly, but through all the bounds of Europe almoſt, for the French, Spaniards, Engliſh, Scotch, Italians, Dutch, Bohemians, 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 ſpreadeth 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; onelyonly 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 examinations; 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 Countrey hath been free of this peſt, and it did ſo ſpread it ſelf into ſundry Provinces. 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 p. 352times, 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 ingeniouſly, 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 Valdenſes. 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 Albium, 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 Luther, 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 confeſſion, he ſaith of it, in an Epiſtle unto Crato, I read attentively and diligently, with much delight, the confeſſion of the Brethren Waldenſes, which thou ſenteſt unto me; for I ſaw not onelyonly all the doctrine agreeable unto the holy Scriptures, but I think alſo, I ſee the ſincere and truly Chriſtian godlineſs of their hearts; for they ſeem to have had this onelyonly ſcope in their confeſſion, not to deſtroy all whatſoever is in the Church of Rome, as the Arrians 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 example 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 Controverſ. 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 Albigenſes, and the Waldenſes. The Waldenſes then (ſaith Abbot) and Albigenſes 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 Auguſtus 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 employed to write that ſtory by Henry III.) had not ſo little wit, but that he perceived theſe imputations to be laid on them in odium, and of purpoſe to procure 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 liberty 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 oppoſition, and upbraid us with late original: they cannot deny that our Religion 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 The occaſion of their ſeparation.Roman crew; truly the execrable wickedneſs of the Prelates (by the inſtigation 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 inſolent 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 page missing p. 356… verſaries; ſo that albeit many have written againſt them, yet their teſtimonies 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 eſchewing, &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 neceſſaries; 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 onelyonly, 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 acknowledged 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 Fathers, 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 The perſecution of the Waldenſes.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 Brethren, 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. p. 357The 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 Oliverius, and ſome others which were called good men, were brought into Inquiſition 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 ſervants. 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 idleneſs 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 excommunicate p. 358the 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 languages 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; p. 359above 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 Abuſes in the Church.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 multitude of them have their entertainment for that Service onelyonly: 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 Cardinals, 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 expedient that they be not multiplied, except onelyonly 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 admiſſion, 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 innumerable 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 p. 360the 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, watered, 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 qualification of his perſon, for the moſt part, but onelyonly 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 Emperors 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 government 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 againſt An example of iniquity revenged.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 proceedings, 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 p. 361an 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 Abailard's hereſies.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 Pelagian; 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 onelyonly 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 preveening 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 ſervant 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 Apoſtolical 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 onelyonly 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; wherefore 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 wickedly 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 delivering) 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 imputed p. 362unto him, which had it not of his own; and ſo it is—But what neceſſity required, or what reaſon was there, that ſeeing the mercy of God could by his onelyonly 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 onelyonly ſhewing of ſin; ſeeing 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 Hereſie, 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 onelyonly 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 reputation; the meaſure of his love, extending to the death even of the Croſs; and the myſtery of redemption, whereby he deſtroyed death which he ſuffered: 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 Heretick; and ordained all who followed his errors, to be excommunicated, as is in his Epiſtle, which is among the Epiſtles of Bernard the CXCIV.

p. 36328. When Calo. Johannes was Emperor of the Greeks, was a Synod at Adiſpute between the Latins and Greeks.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 Antiochia; which three are founded by Peter. 4. OnelyOnly 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. Moreover 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 Alexandria, 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 Eccleſiaſtical 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 p. 364Royal 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 Roman 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 brotherhood, 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 priviledg 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 imperious 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 onelyonly authority of the Roman high Prieſt, which as thou ſayeſt, is above all, turneth all to nothing. Let him be the onelyonly Biſhop, the onelyonly Teacher, the onelyonly Commander, and let him onelyonly, as the onelyonly Paſtor, anſwer unto God for all things that are concredited unto him onelyonly; But if he will not have fellow-laborers in the Lord's vineyard, and if he be exalted in keeping his primacy, let him glory in his primacy, 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 reverence 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 without 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 forgive—and, what thou shalt binde on earth—But it is believed, that the Lord ſaid that not unto Peter onelyonly, but indifferently unto them all with Peter, or to Peter with them all: Nor did the holy Ghoſt come down on Peter onelyonly 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 acknowledge 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 onelyonly, which is common unto them all by the Lord's gift; therefore we may not take from others, which have p. 365the 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 Conſtantinople, 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, Epheſus, 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 The Canon Law.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 commented 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 Canonicis Scripturis, Eccleſiarum Catholicarum quamplurium authoritatem ſequatur: inter quas ſane illae ſunt, quas Apoſtolicae ſedes habere, & epiſtolas accipere meruerunt. Gratian Diſt. 19. c. In Canonicis, hath them thus; Inter quas Scriptur as Canonitas ſane illae ſunt quas Apoſtolica ſedes, & ab ea aliae accipere meruerunt 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 Emperor] reverendiſsimo fratri meo Iohanni primae Iuſtinianae Epiſcopo, pro agritudine capitis quam patitur, praecipere ſuccedi. But Gratian Cauſ. 7. qu. 1. c. Scripſit, repeateth it thus; Scripſit tua dilectio me reverendiſsimo fratri Iohanni pi. Iuſt. epiſ. praecipere ſuccedi. 4. That common ſaying, Petri ſucceſsionem 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 Decrees. Corn. Agrippa, ſometime Doctor utriuſque Iuris, in his Book De vanitat. 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 p. 366of 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 pleaſures of Popes, which are not content with the Canons preſcribed by the Fathers, 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 juriſdiction 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 become 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 onelyonly, which now are called Canonical, that I believe 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 Canonical 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 ſoever, 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 p. 367them, yet it is certain, that they are not from Canonical or Apoſtolical Authority. 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 onelyonly 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 inſtinct of the divel, factions and ſchiſms were in Religion, and it was ſaid among the people, I am Apollo's, and I am Cepha's, the Churches were governed 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 common. 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 Sacrament; 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 onelyonly 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 ordained 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 footſteps Some notes of Lombard's ſentences.of Gratian, and gathered the ſum of Divinity into four Books of ſentences, 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 p. 368his 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 Philoſophical reaſonings, written after a new form, and far different from the ancient cuſtoms, by queſtions and ſlie ſyllogiſms, without all ornament of language, 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 ancient 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 propound the matter briefly, and leave out many lines in the middle; and therefore 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 reduced unto the firſt fountains, but rather unto the Books of the Gloſſa, becauſe it was laſt taken thence; And alſo he was ſometimes deceived in reading it wrong poſſibly, and lead into error; in which caſe to amend him according 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 account 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 Magiſter 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 p. 369unto 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 preparation 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 puniſhment. 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 onelyonly 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 predeſtination; 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 reprobation p. 370is 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 juſtification, 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 condemned, 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 Auguſtin 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 gathered 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 difficulty; 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 infirmity 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 onelyonly 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 p. 371licence, 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 followeth 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 Auguſtine ſaith) a good quality of the minde, whereby men live rightly, and which none doth uſe evilly, and which onelyonly God worketh in man. Therefore it is onelyonly the work of God, as Auguſtin teacheth of the vertue of righteouſneſs, upon that place of the Pſalmiſt, I have done judgement and righteouſneſs; 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 Apoſtle, writing unto the Epheſians of the grace of faith, affirmeth likewiſe, that faith is not of man, but of God onelyonly, ſaying, Through grace ye are ſaved by faith, and that not of your ſelves, for it is the gift of God. Which is expounded 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 unlearnedly, 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 onelyonly 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 reſpect 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 p. 372the 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 begotten 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 conſequently 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, neither 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 before the incarnation, or after it, did not live, nor do live but by faith of the incarnation 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 converſion 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 onelyonly ſacrificed? It may be anſwered ſhortly, That which is offered and conſecrated by the Prieſt, is called a ſacrifice and oblation, p. 373becauſe 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 onelyonly 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, whether 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 meaning 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 particulars he is contrary to the Canons of Trent. It is true, he was the firſt that hath The number of the Sacraments.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 allegorical 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 onelyonly 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 thinketh) ſome muſt paſs; but he ſpeaketh not of the place, nor time of continuance there, nor of ſacrifice for the ſouls there, nor of any mans power to deliver ſouls out of it.

31. The Apoſtle Paul profeſſed, that he knew not Chriſt according to the Three orders of religious Knights.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 p. 374their 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 Pomerania, Converſion of ſome Nations.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. Norway 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 Chriſtianiſm: 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 remiſſion of ſins unto all Soldiers, which would go and fight againſt the Infidels 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 p. 375to 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.