The Marrow of Ecclesiastical History
Not long after there was a Council held at Carthage by the appointment of the good Emperor Honorius, who sent thither a Tribune and a Public Notary to supply his own place: This Council consisted of the Bishops both Catholics and Donatists: wherein the Donatists being heard to the full whatsoever they could say for the defense of their opinions, were fully confuted by the Catholics, and condemned for their Errors, and by the Emperors Judge were declared to be Heretics: Their Persecutions also against the Catholics were declared even to the cutting off their members, and taking away of their Lives to the great disturbance of the Peace of the Church: But after this Council was dissolved, many of their friends reported that they were not suffered to speak all they could for themselves and their cause, because that the Judge appointed by the Emperor was too favorable to the Catholics: which yet appeared to be but a poor shift to excuse the weakness of their cause, seeing that they knew him to be a Catholic before the Disputation began, and yet never excepted against him.
Not long after there was another Council assembled at Cesarea, a chief City in Mauritania, for the settling of other affairs of the Church. In this City was Emeritas the Bishop of the Donatists, a chief defender of his Sect, and one whom they most relied upon: Him therefore Augustine singled out, and in the Public Congregation challenged him, desiring him now to produce what he had further to say for his Opinions, seeing his friends gave out that formerly he could not be suffered to do it at Carthage; but now he had full liberty and security being in his own City, and environed with his friends; Notwithstanding which, neither by this Exhortation of Augustine, neither by the instant request of his Parents and Friends could he be persuaded to it, though they told him that they would all be of his Communion, though they lost their Estates, or underwent any other temporal punishment, if he could overthrow the Catholic assertions: yet nothing would prevail with him, having indeed nothing to say more then he had spoken before: which distrust of his cause, through God's mercy, turned to the great advantage of the Church, which was much increased and confirmed hereby.
At another time at Carthage many Manichees being brought before him, of those whom they called Elect men, and Elect women, Augustine who had formerly known that execrable Sect, produced their damnable blasphemies out of their own Books, and at length brought them to an acknowledgement of their blasphemies: and those Elect women also confessed what filthy things had been (according to their customs) committed amongst them: all which things exceedingly redounded to the benefit of the Church, and to the securing of the flock against such thieves. There was also a certain Noble man called Pascentius an Arian, by whose authority the tribute was exacted with much rigor, the Catholic Faith was much opposed, and many godly Ministers were much molested and troubled; Augustine coming to Carthage where he was, proffered to dispute with him in the presence of many Noble men: But this Heretic, though he accepted the challenge, would by no means suffer anything to be written which passed betwixt them: his pretence was, least that which was written might be made use of against him to his prejudice because of the Law: Hereupon Augustine consented privately to dispute with him without Notaries; yet withal foretelling that after the Disputation everyone would take liberty to make what reports they pleased of things never spoken, because there was nothing set down in writing to refel them. Augustine in the conference declared his Faith and Judgment, requiring an account of the same from the other; by Arguments and Authority of the Scriptures he confirmed his own, and refelled the Errors of the other; which so enraged him that he brake up the conference, and when he was departed, he falsely reported that he had overcome Augustine, and scattered abroad many such lies; which coming to the Ears of Augustine, he was compelled to write to Pascontius, and therein to set down all the passages of the conference, which if he should deny, he was able to produce many witnesses for the proof thereof both worthy and Honorable men, who were then present: But he being thus twice written to by Augustine scarce returned a single answer, wherein also he rather railed, then asserted his Opinions.
Also when the Goths came into Africa, there came along with them one Maximus an Arian Bishop, who coming to Hippo, at the earnest request of many godly and eminent men, and in their presence Augustine entered into the Lists with him, having Notaries to write down all that passed betwixt them: His Adversary shown more subtlety then solidity, but the Truth prevailed: yet this impudent Heretic when he was returned to Carthage amongst his own Sectaries, lyingly boasted that he came away with the Victory: whereupon Augustine was enforced to publish in writing a Narrative of the whole Disputation with all the Objections and Answers, withal showing wherein Maximus failed, and to what Arguments he was able to give no Answer.
He took great pains also by the space of ten years against the Pelagians, who were subtle Disputants, publishing their Heresies by a very cunning way, and endeavoring to propagate them not only in Public but from house to house: Against these Augustine wrote many Books, and often disputed with them in the Congregation, both to reduce them, and preserve others from the infection of their Errors. He was the Author also of calling many Councils in Africa against them, who wrote to the Bishop of Rome that that Heresy was abominable, and to be condemned by all that adhered to the Catholic Faith: whereupon the godly Emperor Honorius taking cognizance of it, condemned it by his Laws, and appointed the holders of it to be reckoned amongst the Heretics; whereby many of them forsaking their Errors, returned to the true Church again. Thus was this holy man of God Augustine very solicitous about, and careful of the safety of the whole Church; and truly God gave him much comfort and occasion of rejoicing in the fruit of his labors even in this life: First in Hippo and the Country thereabouts, which was more immediately under his charge, the Churches thereof enjoying much Unity and Peace: Then in other more remote parts of Africa, which either by his labors, or by the labors of such of his Society as were called forth to be Bishops and Ministers in other places, were very much established in the Truth; many Manichees, Donatists, Pelagians, and Pagans being converted from their Errors, and rejoicing that they were now made Members of the true Church. He was very patient towards all men: he bore with the infirmities of the weak, mourned for the sins of the wicked, both of such as were within and without the Church, rejoicing when any were gained to the Lord, and weeping when any were lost. So many things were dictated and published by him, so many Disputations held in the Church, so many things written against Heretics, and so many Books of Sacred Scripture expounded by him for the edification of the godly, that a studious man all his life long can scarcely know and read over. And knowing the duty imposed by Saint Paul, 1 Cor. 6. 1, &c. of endeavoring to decide Controversies, he was very forward whensoever he was requested either by Christians, or by men of any other Sect to compromise and decide their Controversies, with much patience and prudence hearing both parties, that so he might pass a righteous sentence; and that he might the more fully take cognizance of the cause, he used sometime to spend a whole day fasting to hear the same, always taking advantage thereby to do what possible good he could to their souls, like a good Steward Preaching the Word in season, out of season, Exhorting, Instructing and Reproving with all long suffering and Doctrine, endeavoring to instruct the Ignorant, and to quicken those that were remiss in the way to Heaven. Many Letters he wrote to such as sought to him for counsel and direction in their secular affairs: But this he thought a trouble to him, and hindrance from better employments, and therefore he always thought best of those who would either write or speak to him about Heavenly businesses. He seldom was absent from the Councils which were often held in divers Provinces, yet always seeking therein the things which were of God, and not his own advantage: His endeavor was that the Faith of the Holy Catholic Church might be preserved inviolate: that such Ministers as were unjustly Excommunicate might be absolved: that such as were wicked and obstinate might be cast out. In the Ordination of Ministers he always judged that the consent of the godly should concur in it, and that the custom of the Church should not be violated.
Upon a time Augustine, forgetting the Argument which he first proposed to pro • ecute, fell upon a confutation of the Manichees: and one Firmus a rich Merchant, and a Manichee, hearing him, was so convinced, that he came to him after, and with tears, on his knees, confessed his Errors, and promised Reformation. Also one Felix a Manichee, coming to Hippo to spread his Heresy, in a Disputation with Augustine after the third time, was so convinced, that he recanted his Errors, and was joined to the Church. He was termed Hereticorum Malleus, The hammer against Heretics. He won also many Pagans to embrace the Truth. He took much pains in ending disferences. His Apparel was neither sumptuous nor sordid: his Diet usually was Broth and Roots, (He used to say, Non ego immunditiam obsonii timeo, sed immunditiam cupid • tatis. Scio enim Noah omne genus carnis quod cibo esset usui m • nducare permissum, & Heliam Cibo carnis refectum, &c) Though for his Guests and sick-folks, he had better: His Dishes for his meat were of Earth or Wood, or Marble: His Table rather for Discourse and Disputation then for rich Banqueting, and it had Ingraven upon it,
He would never buy either House or Land: but anything that was given to the Church he would not refuse it: yet he often refused Inheritances, when dying persons would have given them to the Church; not but that he thought the • might be profitable to the Poor: but because he judged it fit and equal that their Children, Parents, or Kindred should rather inherit them: often saying, that it was fitter that Legacies should be left to the Church then Inheritances, which are troublesome, and sometimes chargeable; yet those Legacies he would have freely given, and not begged or extorted from men. He was almost wholly taken up with heavenly affairs, wherein he labored both day and night, with Mary, choosing the better part, which could not be taken from him. He was very careful of the Poor, and in case of great want would • ell the Ornaments of the Church for their relief. And when the Church stock was spent, he used to declare to the people, that he had nothing left wherewith to relieve the Poor, that thereby he might stir up their charity to contribute to so good a work. All his Presbyters lived with him in the same House, fed with him at the same Table, and were maintained and clothed out of the common purse. He always judged it fit that Ministers should be present at Marriages, both to testify the mutual consents and compromises, and to bestow his Benediction upon the married persons. He always kept Scholars in his house, whom he fed and clothed. He was so severe against Oaths, that he abated of their allowance to those that swore. He never admitted women into his house, though of his own kindred; no not his own Sister when she was a Widow, and had wholly devoted herself to the Service of God; nor his Uncles daughter; nor his Brothers daughter; saying, that though they might dwell in his house without suspicion; yet they could not be without Maids, or other Women would come to visit them, which could not be without offense and scandal; and when any Women sent to him, being desirous to see or speak with him, he would always have some of his Ministers present, and would never speak with them alone. He praised one, who when he was sick said; I have not lived so, that I am ashamed to live longer; nor do I fear to die, having so good a Master to go to.
In his latter days he looked over all his Books: Those which he wrote at his first Conversion whilst he was a Lay-man, and those which he wrote when he was a Minister; and lastly, those which he wrote when he was a Bishop; and whatsoever he found in them less agreeing with the Word of God, and the Ecclesiastical Constitutions, he corrected, or retracted: Of which he wrote two Volumes, which he called his Retractations. He complained also that some Ministers had gotten and divulged some of his Books, before he had perfected them, though afterwards he amended them. Yet being prevented by death he left some of his Books unperfected. And being desirous to profit all, knowing that many were desirous to read much, which yet for want of time they could not do, out of the Old and New Testament he collected such Precepts as concerned the rule of a Christian Life; and such things as were forbidden in the same; which he composed into a Book, adding a Preface to it, that so everyone which pleased might read it, and thereby discern how obedient or disobedient he was unto God; and this he called A Looking-Glass.
But shortly after brake out (by the permission of God) that hideous inundation of Goths and Vandals, and other Northern people, who were ensis Dei, God's sword to punish the pride of the Roman Empire. These sailing out of Spain arrived in Africa, over-running the whole Country of Mauritania and other African Provinces and Countries, laying all waste before them, and destroying all they could with barbarous cruelty and inhumanity, filling all places with torments of all sorts, murders, burnings, and with innumerable and abominable depopulations, sparing neither sex nor age; no not the Ministers of Jesus Christ: The Churches Ornaments they plundered, the Churches themselves they demolished, and like incarnate Devils made havoc of all. This holy man of God lived to see these grievous calamities, and was not affected with them only as other men were: but considering them more deeply and profoundly, and in them foreseeing the great danger of souls, he poured forth Prayers and tears day and night. For he saw Cities subverted, Villages destroyed; the Inhabitants being either slain or driven away: Churches destitute of Ministers: holy Virgins deflowered; some of them dying under their torments; some slain with the sword; some led into captivity, in danger of having their souls infected with Error and Heresy, and their bodies enslaved under a cruel Enemy. He saw the Psalms of Thanksgiving ceased in the Congregations: the Temples burned: and the solemn Assemblies to be given over: The Sacraments either not to be sought after; or none to dispense them to those that desired them: And for those which fled into Mountains, Woods, Desarts, Caves of the Earth, or to any other places of refuge, they were either hunted out and slain, or perished with famine and drought. The Bishops and Ministers of Churches, (which had by the goodness of • od) escaped their bloody hands, being spoiled of all things, went about begging their bread. He scarce saw of all the innumerable Churches of Africa, three remaining, viz. Carthage, Hippo, and Circe, which through God's mercy yet remained in some safety: though not long after his death Hippo being sorsaken of her Inhabitants, was burned by the Enemy. These things this good man much bewailed; and that which much increased his sorrow was, that just now the Enemies were coming to besiege Hippo, the Governor whereof was one Earl Boniface. This siege lasted fourteen months, wherein Augustine with his fellow Bishops that were fled thither for refuge, and his Presbyters, exercised themselves wholly in Prayers and Tears, entreating the Father of Mercies to be merciful to them, and to preserve his Church from the rage of the Adversaries. And one day as they sat at dinner together, Augustine said to them; You know Brethren, that from the beginning of this siege, my daily Prayers have been, that God would either free us from it, or give his servants patience and courage to undergo what he imposeth, or to take me out of this present evil World; and I believe that God will answer my desire, And indeed accordingly in the third month of the siege he fell sick of a Feaver, which proved his last sickness; neither would God defraud his servant of the fruit of his Prayers; And indeed he was very powerful in Prayers, so that sometimes thereby he hath cast out Devils, and restored sick men to their health. His Feaver proved so violent, that he died in the same third month of the siege. In his sickness he breathed forth most pious ejaculations: He made no Will, having nothing to bestow, but only Books upon several Libraries. He died Aged 76. Anno Christi 430. having been a Minister 40 years. It's written of him, that after his first Conversion to the Faith he was grievously vexed with inward conflicts against his corrupt affections, complaining of his inward, hereditary, habitual, inveterate vices; and after long struggling with them by purposes, vows, strong resolutions, watching, fasting, self-revenge, and other good means, finding still his own weakness, and the increasing violence of his corruptions, as he was intentively musing and meditating what to do more, he heard a voice saying, In te stas, & non stas; whereupon rightly apprehending that his own strength of wit, carnal reason, and other powers and helps of nature could not serve the turn for the effecting of that which was the proper and peculiar work of Grace, he betook himself to his Savior by humble, faithful, and fervent Prayer; and at last found such assistance from the Holy Spirit of Grace, as strengthened him to stand and make good his resolutions with more comfort then before. His usual with was, that Christ when he came might find him aut Precantem, aut Praedicantem, either Praying, or Preaching. When the Donatists upbraided him unworthily with the impiety and impurity of his former Life, Look (said he) how much they blame my former fault, by so much the more I commend and praise my Physician.
He used to say, Holy Marriage is better then proud Virginity. And again, Prayer that is pure, and holy, pierceth Heaven, and returns not empty. It's a shelter to the Soul, a sacrifice to God, and a scourge to the Devil. And again, There is nothing that more abateth sin, then the frequent meditation of Death: He cannot die ill that lived well; and seldom doth he die well that lived ill. A Christian at home in his house must think himself a stranger; and that his Country is above where he shall be no stranger. And again, If men want wealth, it is not to be unjustly gotten: if they have it, they ought by good works to lay it up in Heaven. He that hath tasted the sweetness of Divine love, will not care for temporal sweetness. The reasonable Soul made in the likeness of God, may here find much careful distraction, but no full satisfaction; for it being capable of God, can be satisfied with nothing but God. Not to be without affliction, but to overcome affliction is blessedness. Love is strong as death; for as death kills the body, so love of eternal life kills worldly desires and affections. He called Ingratitude the Devils Sponge, wherewith he wipes out all the favors of the Almighty. He so admired and loved the seven Penitential Psalms, that he caused them to be written in great letters, and hung within the curtains of his Deathbed, that so he might give up the Ghost in the contemplation and meditation of them. His Prayer was, Lord, give first what thou requirest, and then require of me what thou wilt. And, He that prays well, cannot choose but live well.
His Works are printed in nine Tomes at Basil by Froben.
The Life of Cyril of Alexandria, who flourished, Anno Christi 430.
THeophilus Bishop of Alexandria falling into a Lethargy, shortly after died; whereupon a great contention arose about the Election of a new Bishop: some standing for Timothy the Archdeacon, and others for Cyrillus: Abudatius the Captain of the Garrison labored all that he could to prefer Timothy: but the other party prevailed, and so Cyril was chosen and settled in the Bishopric: About this time Nestorius the Heretic vented his blasphemous opinions against the Deity of our Savior Christ, whom Cyril answered and confuted: Upon this the Emperor Theodosius minor summoned a Council at Ephesus, in which Cyril was chosen President, and where with much learning and judgment he confuted Nestorius and Pelagius. So that the Council after serious examination and deliberation, pronounced this sentence; To omit the other abominable wickednesses of Nestorius, because being sent for by us, he hath refused to appear, neither would he receive those godly and religious Bishops whom we sent to confer with him: being therefore forced by necessity, we proceeded to the examniation of his wicked opinions, and finding partly by the Epistles and Books that he hath written; and partly by his words which in this famous City he hath lately spoken, which by sufficient witness have been proved before us, that he holds and publisheth Heretical opinions contrary to the Word of God and the Canons of the holy Councils; we therefore not without many tears are forced to pass this severe sentence against him: and our Lord and Savior Jesus Christ, whom he hath so grossly and grievously blasphemed, doth by us Decree that Nestorious be deposed from his Rishoprick and excommunicated from the holy Assemblies of the Ministers of God. Which sentence the Emperor Theodosius did also approve of and confirm, and withal banished him to Oasis, and God to show the severity of his justice against blasphemers, strake him with an incurable disease whereby his tongue rotted, and breeding many Worms was devoured by them, so that he ended his wretched life after a most miserable manner.
This Cyril was by birth a Grecian, and as one testifies of him, was Vir doctus & sanctus, a learned and holy man: He was President in the Council at Ephesus, where with much learning and judgment he confuted Nestorius and Pelagius: He was admirably experienced in the holy Scriptures: flourished under Theodosius junior: he was so famous for piety, eloquence, and wit, that the Grecian Bishops gat some of his Homilies by heart, and recited them to their people. After twenty two years labor in the Government of that Church, he quietly yielded up his spirit unto God, Anno Christi 448. under Theodosius junior.
He used to say, It's the best way for a rich man to make the Bellies of the Poor his Barn, to succor the fatherless and needy, and thereby to lay up treasure in Heaven, that he may be received into everlasting habitations. And, Where the Scripture wants a tongue of expression, we need not lend an ear of attention, we may safely knock at the Council door of God's secrets; but if we go further, we may be more bold then welcome. And again, The Devil runs with open mouth upon God's children to devour them: they manfully resist him: he thinks to weaken their Faith, and they, by his assaults are made the stronger: he fights against them, but they get ground upon him; and so what he intended for their destruction, full sore against his will, makes for their advantage. He was called the Champion of the Catholic Faith.
His Works were printed in two Tomes at Paris, Anno Christi 1605.
The Life of Peter Chrysologus, who flourished Anno Christi, 440.
PEtrus Chrysologus, so called because of his golden Eloquence, was born at Imola in France, of honest Parents, bred under Cornelius Bishop of that City, whose care it was not only to instruct him in good Manners and Learning, but to fit him for the Work of the Ministry, that he might bring glory to God in the service of his Church: And not long after he was made Archbishop of Ravenna. He excelled in Learning, Virtue, and all praise-worthy qualities. He was present at the Councils, the one at Ravenna, the other at Rome: and sent Letters full of Learning to the Synod of Chalcedon against Eutiches the Heretic. He was powerful in Eloquence, especially in his Sermons to the people, and very holy in Conversation, by both which he won many to the Truth. Always before he penned anything, he would with great ardency and humility set himself to Prayer to seek unto God for direction therein. He lived long, having been Bishop about 60 years, flourished under Martian the Emperor, and died Anno Christi 500.
He used to say, Let not thy care be to have thy hands full, whilst the Poors are empty: for the only way to have full Barns is to have charitable Hands: And, God had rather men should love him then fear him: to be called Father then Master: he wins by Mercy, that he may not punish by Justice: If thou wilt be like thy Father, do likewise. And, Neither in the Flint alone, nor in the Steel alone any fire is to be seen, nor extracted but by conjunction, and collision: So, nor by Faith alone, nor by good Works alone is Salvation attained, but by joining both together, And, As the Clouds darken Heaven, so intemperate Banquetting the Mind: as the violence of winds and waves sinks a Ship; so drunkenness and gluttony, our souls and bodies in the depth of hell. And, Virtues separated, are annihilated: Equity without goodness is severity; and Justice without Piety cruelty. And, some that lived commendably before they attained to dignity, being set in the Candlestick of the Church, turn their light into darkness: It had been better for such lights still to have been hidden under a bushel, &c.
He was a man of an Excellent Wit, and by his Ministry, and example won many to a love of the Truth.
He wrote 176. Homilies: Lib. ad Eutychen, & Epistoles alias.
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PROSPER
The Life of Prosper, who died Anno Christi 466.
PROSPER
PRosper was born in Aquitane, and preferred to be Bishop of Rhegium in France; He was Scholar to S. Augustine, famous for Learning and Piety; learnedly confuted the Pelagian Heresy: He was assiduous in reading, especially of the Scripture: He usually had the four Evangelists in his hands: He distributed his goods freely to the Poor: His special care was to take away all strife and contentions from amongst his people. He was a Father to all ages and sexes that were in the City: He much addicted himself to Watching, Fasting, Prayer, and Meditation. He continued Bishop there twenty years: flourished under Martianus. Upon his death-bed, speaking to many of his people that wept sore, he said, The Life which I have enjoyed was but given me, upon condition to render it up again, not grutchingly, but gladly: For me to have stayed longer here, might seem better for you, but for me it is better to be dissolved, &c. And so Praying and lifting up his hands to God before them all, he departed Anno Christi 466.
He was excellently versed in the Sacred Scriptures: and no less famous in Human Learning: He was a very good Poet, and an Eloquent Orator: of a profound Judgment, subtle Wit, a nervous Writer, and holy Liver.
His Works are all printed in Octavo at Cullen, Anno Christi 1609.
He used to say, Thou shalt neither hate the man for his vice; nor love the vice for the man's sake. And, Thou boastest of thy wealth, honor, strength, beauty, &c. consider what thou ar • by sin, and shalt be in the grave, and thy plumes will fall: for every proud man forgets himself. And, As the Soul is the life of the Body, so the life of the Soul is God: when the Soul departs the Body dies, and when God departs the Soul dies. And, Those things which God would have searched into, are not to be neglected; but those which God would have hidden, are not to be searched into: by the later we become unlawfully curious, and by the neglect of the former, damnably ingrateful. And, The envious man hath so many tortures, as the envied hath praisers: Its the Justice of envy to kill and torment the envious. And, The Life to come is blessed Eternity, and Eternal blessedness: there is certain security, secure quietness, quiet joyfulness, happy Eternity, eternal Felicity.
The Life of Fulgentius, who died An. Chri. 529.
HVnerick the Arian, King of the Vandals, having subdued Carthage, banished all the Senators thereof into Italy, amongst whom was Gordian Grandfather to Fulgentius: And after the decease of Gordian, Claudius his son returned unto Carthage; and though his house was given to an • rian Priest, he recovered a great part of his Inheritance by some favor which he found at the Kings hands, and so departing to Lepte, he there settled his habitation: But shortly after dying, he left his son Fulgentius to the care of his Mother Mariana, who was very careful to train him up in Learning, causing him to be instructed in the Greek Tongue, before he learned Latin, that thereby he might attain to the greater perfection in that Language: and as his years increased, so did he highly profit in all sorts of Learning, to the great joy of his Mother, who exceedingly rejoiced to see his wisdom and towardness, which also much refreshed her after the loss of her dear husband: yea she was so well satisfied with his Prudence, that she committed to his care the government of her whole house: and he so well behaved himself therein, that he pleased his friends, silenced his il-willers, and both by direction and correction procured an awful respect from the servants: He was also very careful to preserve his Patrimony.
By this his deportment he gat so much credit and esteem, that he was made the Kings Collector, and required to be rigorous in exacting the rated payments: But after a while it pleased God, that this multiplicity and burden of worldly businesses began to be very heavy to his Soul; and the vain flattering selicity of the World yielding disgust, by little and little the love of spiritual life seemed to take root in his heart, and this begat in him a desire frequently to pray, and to read, and study the holy Scriptures: Then did he often resort to such men as sequestered themselves from worldly businesses, and betook themselves to Monasteries, where he learned by experience the sweet conversation of God's servants, those places being not yet degenerated into such superstition and profaneness as afterwards they were. Amongst them he perceived that as they had no worldly solace, so had they no weariness in their present condition: as they had no temporal joys, so neither had they that vexation of spirit which other men were subject to by reason of their worldly businesses: whereupon with himself he brake out into these words, Why travel I in the World, which can yield me no future nor durable reward inswerable to my pains? Though it be better to weep well then joy ill: yet if to joy be our desire, how much excelleth their joy who have a good conscience before God; who dread nothing but sin: study to do nothing but to accomplish the Precepts of Christ? Now therefore let me change my trade; and as before I endeavored amongst my Noble Friends to prove more Noble, so now let my care and employment be amongst the humble and poor servants of the Highest, to become more poor and humble then they, and like S. Matthew let me turn from a Publican to a Disciple.
Thus being resolved to renounce all terrene and worldly delights, and to make himself a partaker of that kind of life which upon mature deliberation and examination his judgment approved as most excellent: yet withal, wisely considering that sudden changes might breed some distemperature either in body or mind, or both, he began by degrees to accustom himself to Fasting, to avoid the company and accustomed complements of his old acquaintance and familiar friends, addicting himself to solitariness, much reading and prayer Hereupon all that knew him were stricken with great wonder and amazement at this sudden and unexpected change: imputing this strict demeanor in a man so delicately brought up to proceed from necessity, and privy poverty: But he having thus made some proof of such things, wherein he conceived difficulties might occur, and now finding by experience that nothing was hard to a willing mind, as also lighting upon, and reading that Divine Treatise of St. Augustine upon the 36 Psalm, his love to and longing after that more retired course of life much increased in him, so that he resolved without any further delay to put his former purposes into practice, and accordingly going to Faustus, who was one of those Bishops whom the Arian Tyrant Hunerick had confined to a certain place not far from his own Country, he beseeched him to admit him into his Monastery. The prudent Bishop well knowing the worldly conversation of the young man in times past, gave no credit to his speech, nor comfort to his request, but willed him first to learn to live less delicately before he entered upon so strict a course of life: But he humbly kissing the Bishops hand, earnestly requested him that he would not reject him, but graciously admit him for one of his Disciples; and so by importunity declaring his sincere affections, he procured admittance; The fame of this thing spreading abroad, some dispaired of his perseverance because of his former delicate life; others considering the excellency of his wit were raised in expectation of some notable and worthy consequence. Divers of his Familiars excited by his example, betook themselves to the like course of life: only his inconsiderate and worldly-minded mother grew exceedingly discontented at it, as if her Fulgentius were already dead, and so, impatiently running to the Bishop, the brawled with him, crying out; Restore the Son to his Mother, the Master to his Servants and Household: It becomes you to comfort such disconsolate Widows, not to destroy my forlorn house. The Bishop mildly reprehended her, but wisely concealed her son; wherefore she filled the Air with her exclamations, ever calling upon the name of Fulgentius: This violent temptation did he meet with at his first entrance into this strict kind of life; but having his heart fixed in Heaven, he gave no Ear to her exclamations: so that his Mother verily thinking that he had not been there, sorrowfully departed: The Bishop having hereby had experience of the valor of his young Disciple, judged that he that could thus overcome his natural affections, no labor would be hard, nor conquest difficult for the time to come.
Whilst he continued in this place, he wholly abstained from Wine and Oil, and was so rigorous in Fasting that it much debilitated his body, and procured some diseases: but his heart being wholly set upon the working forth of his Salvation with fear and trembling, he committed himself to God, saying, The daintiest feeders avoid not sickness: and after he had a while been habituated to this course, he through God's mercy recovered his health and pristine beauty. His Inheritance (though he had a younger Brother called Claudius ) he wholly left it to his Mother, that at her decease she might leave it to Claudius, if he deserved well of her; by which means his Brother (for the Living-sake) was made more dutiful and submiss, and his Mother by this gift received no small consolation to counterpoise the sorrow of his absence.
Shortly after the Arians renewing their persecution (which for a space they had discontinued under a pretence of more moderation) Bishop Faustus was constrained by frequent removes from one place to another to hide himself, and Fulgentius had no better shift then to flee to another little Monastery governed by one Felix, who having sufficiently heard of his Learning and Virtue, would have resigned the government thereof to Fulgentius; but he constantly refused it: yet at the great importunity of the Brethren, he was enforced to take part of the Government upon him: So that these two holy men equal in their love to God and their neighbors, equal in Virtue, and like in Conditions, mutually governed the place, each fearful of offending the other; each vigilantly attending the good of the Society. But the Perfecution growing more hot, they, together with their Disciples, were forced to remove into more remote and unknown parts of Africa: and at last settled in the Territories of Sicca, where they exceedingly profited the people, and gained many Souls to Christ: But the old Enemy of mankind envying their godly labors, stirred up an Arian Priest called Faeix, who, not far off, had corrupted many with his Heretical opinions, to molest and trouble them. This fellow, great in Power and Authority, but greater in malice, fearing lest by the means of Fulgentius (whose Learning now grew famous) many of his seduced Disciples should be reclaimed to the Truth, he caused all the ways to be beset by which these two Fathers used to go to instruct the people; and it pleased God, that as these two walked by the way, they fell into these watchmens hands, who presently loaded them with Irons, and carried them to the Arian Priest. Felix when he saw that he was like to be apprehended, threw away some money into a bush, which he happened to have about him for the Brethren's sustenance. The Arian Priest when they came before him used them very roughly, demanding of them why they came out of their own Country to subvert his Christian hearers? And as they were about to answer, he would not hear them, but first commanded them to be scourged: whereupon Felix requested that his Brother Fulgentius might be spared: For (saith he) he cannot endure the extremity of the torment, but in all likelihood will breath forth his innocent Soul under your hands. But 〈…〉 let your wrath be wholly wreaked upon me, who am most guilty of that which you charge us with: Felix therefore was mostcruelly beaten: but not that Fulgentius should be spared, who being of Noble Parentage was of a tender constitution, and so the blows with the staves were the more grieveous to him, whereupon he earnestly desired to be heard having somewhat to say; and so the stripes and bastinadoes being intermitted, he began with his Eloquent mouth to relate the cause of their travel into those parts, causing his very Adversaries to wonder at his Eloquence and flowing Language So that the Priest had almost forgotten his cruelty, and shame of the injury was ready to embrace his obdurate heart: Yet least he should appear to be overcome with his words, he cried out; Lay him on lustily, and multiplying your blows ren • this pratler. What? Thinks he by his words to seduce me also? Hereupon he was again beaten most mercilessly: then were both of them shaven deformedly, their clothes pulled off, and so they were sent packing all naked. Forth then from the Arians house they departed no otherwise then as from a glorious combat, and as crowned with Lawrels of Victory: In their return they found the money which Felix had hidden, which was a great refreshing to them. The fame of this detestable fact gave great offense to many, and in particular to the Arian Bishop of the Diocese, who had a good opinion of Fulgentius, and much favored him, and would have punished the Priest, if Fulgentius had desired it of him: and indeed many urged him to seek revenge; but he gave them this humble denial, saying, It is not lawful for a Christian to meditate revenge: our Lora Christ well knoweth how to repay the injuries inflicted on his servants. If my case be avenged, then lose I the reward of my patience; especially seeing it might scandalize many little ones if I a Catholic should require judgment at an Arians hand.
A while after Fulgentius having heard and read much of the strict lives of the Monks in Egypt, had a great mind to see the same, and so leaving his Monastery, he took shipping for Egypt: but a storm meeting him by the way, he was driven into the Haven of Syracuse, the chief City of Sicily: At this time Eusalius was Bishop there, who very courteously entertained Fulgentiu, and upon converse, finding his sufficiency, inquired the cause of his voyage, and understanding by him the cause, he much dissuaded him from it, and persuaded him to continue at Syracuse that winter: which when he consented to, he maintained him all that time, and Fulgentius out of that little allowed him, carefully ministered somewhat to the necessities of others. Summer being come, he failed to Rome, where beholding the glory of the Roman Nobility, the triumphant pomp of King Theodorick, and the universal splendor and joy of the City, he was so far from being taken with such worldly toys and delights, that it raised up his desires after heavenly joys, saying thus to some of his friends that accompanied him; How beautiful may the Caelestial Jerusalem be, when Terrestial Rome so glittereth? If such honor be given to lovers of vanity, what glory shall be imparted to the Saints who are lovers and followers of Truth? Then did he return into Africa to the incredible joy of his Brethren; but after a while, finding the distractions which necessarily attended his abode there, partly by reason of his care in Government, and partly by reason of much resort of Noble men, and others that daily repaired to him (his fame being now spread abroad) he privily stole away, and went to another Monastery far off, amidst the shelly Rocks of the Sea, destitute in a manner of all human solace and necessaries, where being with all courtesy received, as much as he excelled others in Learning and Eloquence, so far subjected he himself to all in humility and obedience. Many Books he there copied out fair with his own hands, and for his recreation made many necessary implements for the house of Palm-leaves: But at last his old society gained knowledge of the place of his abode, and presently sent to request his return: Hereupon great contention arose between the two houses, whilst one sought to retain, the other to regain him. The Controversy at last came before Bishop Faustus, who Decreed his return to his first place; and that he might be employed for the public good, he ordained him a Presbyter: At which time sundry Cities wanting Pastors (for the King had forbidden the Ordination of anymore Bishops) many of them sought and sued to Fulgentius to undertake that charge, and some proceeded to Elect him outright; yet thought he himself secure by reason of the Kings prohibition, till at last the persecuted Bishops, who yet survived, resolved rather to incur the displeasure of the King then to suffer the people any longer to want Bishops; and thereupon meeting together, they Decreed that Bishops should be ordained for all the vacant places; and forthwith (least the Arian King hearing of it, should prevent them) they sought out godly Presbyters whom they might appoint to this Office, but then Fulgentius, who was most of all sought for, could nowhere be found; for he had hid himself to avoid that employment, and so continued till all the solemnities were over passed, and then returned hoping now to live in quiet. But it pleased God otherwise to dispole of it: For it so fell out that the City of Ruspa remained as yet unfurnished, the Citizens whereof getting inkling that Fulgentius was discovered, they came unto him, laid hold upon him, carried him with them, and not request, but constrain him to be their Bishop: Yet in this dignity he nothing forget his former integrity: he still used mean and simple attire, went many times barefoot, wholly abstained from Flesh, Wine, and Oil, and always kept about him some of his former associates: But he, with his fellow Bishops enjoyed not long their places: for that fell out which was easily foreseen to be a likely consequent, yet was contemned in respect of the Churches necessity and want, which was that the Arian King enraged by this act, banished about 60 Bishops into Sardinia, amongst whom Fulgentius was one, who joyfully ascended the Ship, being heartily glad that he had a share in such a glorious confession: Divers of his Clergy and Friends followed him, and being arrived at Calaris in Sardinia, he there lived with them at the same Table, and by his Sermons converted many.
Not long after King Thrasamund amongst the crafty fetches, and persecutory drifts whereby he endeavored to allure the Catholics to the Arian Heresy, used this Policy: He feigned a desire to become a Catholic, and setting down divers captious and deceitful questions, pretended that he could not find any that could sufficiently answer those questions, whereupon hearing the fame of Fulgentius, he hastily sent for him: who with an undaunted courage came to Carthage, and not being presently called to the King, endeavored seriously to confirm the Catholics in their Faith; and with much courtesy and affability answered all questions, rejecting no man; whereby he reclaimed many from their Errors, admonishing them to repent of, and to bewail their fall: others he exhorted not to hazard the damnation of their Souls for temporal advantages: and whom he saw in danger of perdition, with mild, yet effectual words he stayed and encouraged to a noble and generous resolution, animating them to suffer any dangers or torments rather then to deny the Truth: and it pleased God so to bless his labors, that some who before were staggering, were now by his means emboldened plainly to reprove the weak-grounded impudence of the Arian party: And thus the Omnipotent God turned the Enemies device to the advancement of his own glory. Then did the King send for him, and questioned with him, and met with such solid and judicious answers, that he was forced to acknowledge that he found him every way to answer the report which he had heard of his Wisdom and Learning, and withal he proposed sundry difficult questions to which he required his answer in writing, Fulgentius having drawn up his Answer, communicated it to the most learned Catholics, and after their approbation, to the people, before it was delivered to the King, Thrasamund having with great diligence perused it, praised his Wisdom, wondered at his Eloquence, commended his Humility; yet had his heart so hardened that he could not understand and submit to the Truth.
Fulgentius could not be suffered to stay long at Carthage, for the Arians with their clamors incensed the King, complaining that he had already gained from them some of their Ministers, and that the people fell apace to him, so that their whole Religion stood in great hazard by his means: Then the King to quiet them, sent him back into Sardinia. Late in the night was he carried aboard the Ship, that his departure might be the better concealed from the people: but it pleased God by contrary winds long to detain the Ship in the harbor, so that for many days almost the whole City flocked to him to take their farewell, and many communicated at his hands: And when great lamentation was made for his departure, he took one Juliates (a very godly man) apart, and told him he should shortly again return, and that the Church should enjoy peace; which also came to pass: When he was requested to pray for any that were sick or in misery, he commonly used this Petition: Thou (O Lord) knowest best what will make for our Souls health: Grant of thy mercy a supply unto our necessities, so far forth as shall not hinder our spiritual profit: And when God graciously answed his Prayers in their behalf, he used to say, That God did it for their sakes, not for his: He commonly said that Miracles make not a man just or righteous, but famous.
When he was come back to Sardinia, he returned to his former strict course of life, with his Associates, who had all things in common; and when he distributed more to one then to another by reason of sickness or weakness, he used thus to say to them; Who taketh of the common so much, becometh debtor to all, which debt he can only pay by humility. It was very pleasing to him when any of the Brethren proposed any hard question; and gladly he hearkened to the doubts of any though they were never so simple; neither would he through weariness or tediousness cease to give them answers, until they confessed them selves to be satisfied: Though he was sometimes severe towards the obstinate, yet he remained even when he seemed most displeased and angry, nothing at all in mind troubled or disquieted.
Thrasamund the King being shortly after taken away by death, Hilderick succeeded him, who restored peace and liberty to the Catholics, recalling their Bishops from Exile, and amongst the rest Fulgentius, who was received with great devotion by the Africans, no less in every City then if he had been their peculiar Bishop: Everywhere they met him with tokens of joy, with whom now rejoicing he rejoiced, as before with them lamenting he had lamented: Yea, their love was so great to him, that a shower of rain falling, they held their garments over his head to keep him dry. Then did he return to his proper seat, where he would do nothing without the advice of his Clergy.
In the Council of Vincensa, he was by the common suffrage of the Bishops chosen President: Though Bishop Quodvultdeus claimed that preeminence as belonging to his Sea: and though Fulgentius for the present would not oppose this choice, yet at the next Sessions, he procured that the Bishop Quodvultdeus was restored to his right. A year before his death he retired with some Brethren into the Island of Circina, and there lived a most strict life: But the necessities of his people requiring, and their importunity prevailing, he returned to them, and shortly after fell into grievous pangs of sickness, wherein he continued sixty days, often crying out, O Lord give me patience and pardon. Physicians persuading him to make use of a Bath, he answered; Can Baths make that man who hath accomplished the course of Nature that he shall not die? Why then do you go about to persuade me now at my last end to remit of that rigor which I have always used? Lastly, calling together the Brethren about him, he thus spake to them; Dear Brethren, having been careful of your Souls health, perhaps I have been austere and harsh towards you: If any one be offended, I beseech him to pardon me: and if my severity have possibly passed measure, and due moderation, pray ye to God that he may impute it not to me. They all kneeling down acknowledged him to have been always loving, gentle, and mild towards them. Then did he pray for his people, that God would provide for them a Pastor after his own heart: After this he called for a sum of money, which as a faithful Steward he daily used to distribute amongst the Poor, willing it all to be presently divided; and reciting by name the Widows, Orphans, and Poor, he allotted to everyone his portion. Soon after in the midst of his Prayers died this blessed servant of God, and famous Doctor of the Church, in the 65. year of his Age, Anno Christi 529. having been Bishop about 25 years.
He was very powerful in Prayer, as may appear by this example: Some time before his death the Moors invaded the Territories of Ruspa, filling all places with Rapines, Murthers, Burnings, and Devastations, not sparing the Churches themselves, but murthering such as fled to them for refuge: But yet so long as Fulgentius lived, the City of Ruspa remained in safety, and when all the rest of the Province was under miserable Captivity, that City alone enjoyed an happy Peace.
He wrote many excellent Treatises against Heretics, besides sundry Sermons and Epistles: His moving and affectionate Eloquence was such, as that the Bishop of Carthage hearing him Preach two days together in his Church, could not refrain from tears; Rejoicing that God had given to his Church in those afflicted and comfortless times such a worthy Instrument of his Glory.
He used to say, Christ died for Men, and Angels; for Men, that they might rise from sin: and for Angels, that they might not fall into sin. And, If they go to Hell that do not feed the hungry, clothe the naked, &c. what will become of them that take away bread from the hungry, clothes from the naked? &c. If want of charity be tormented in Hell, what will become of covetousnass?
His Mother having committed the charge of her house to him in his youth, he so managed it that he gat this testimony that he was Matri praefidium, domesticis solatium, &c. A safeguard to his Mother, a comfort to the Family, and to all with whom he conversed, a rare example. In the midst of his greatest sufferings he used to say, Plura pro Christo toleranda: We must suffer more then this for Christ.
His Works are Printed at Lions, Anno Christi 1633.
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GREGORY Y
E
GREAT
The Life of Gregory the Great, who died
Anno Christi, 605.
GREGORY Y E GREAT
GRegory the Great was born in Rome: his Father was a Senator, by name Gordianus; his Mothers name was Sylvia, a woman Noble by birth, but both of them more Noble for their Piety. Our Gregory in his tender years was carefully educated by his Parents, being instructed both in Religion and Literature; and as he grew in years, so he increased in Learning, which he retained with a firm Memory, whereby he was enabled afterwards to make good use of it for the profit and benefit of the Church of God: Having gone through the study of other Arts, he spent two years in reading of Pythagoras; but finding little satisfaction therein, he at last with much diligence breathed after more Divine studies: And after his Fathers death, having more freedom in disposing of himself, and his estate, he gave all his riches towards the relief of the Poor, and betook himself to a Monastical life, first under Hillarion, and afterwards under Maximianus, who both of them were famous for their Piety and Learning.
He was very abstemious in his Dyet, frequent in Fasting and Prayer, and so studious of the Sacred Srriptures, that he could scarce find leisure to eat his food till necessity urged him thereunto: And indeed his abstinence was so great that he much impaired his health thereby: yet would he not give over his employments, spending all his time in Prayer, Reading, Writing, or Dictating to others. His humility was very exemplary; for though he came of Noble Parents, yet had he so little respect to his descent, that with tears he would often say, That all Earthly Glory was miserable, if the owner of it did not seek after the Glory of God: He was very exact in spending his time, saying, that he was to give an account of it unto God: Neither was he less charitable to the souls of others: For on a time when many Merchants were met to sell their commodities at Rome, it happened that Gregory passed by them, and saw many young boys with white bodies, fair faces, beautiful countenances and lovely hair set forth to sail, whereupon going to the Merchant, their owner, he asked him from what Country he brought them ? The Merchant answered from Britain where the Inhabitants were generally so beautiful: Then said Gregory; Are they Christians, or Heathens ? Heathens replied the other: whereupon Gregory deeply sighing said, Alas for grief! that such fair faces should be under the power of the Prince of Darkness, and that such beautiful bodies should have their souls void of the Grace of God; Then did he again ask the Merchant by what name that people were called ? He answered Angli: Truly said he, they may be called Angli, quasi Angeli, for they have Angles countenances, and its fit they were made fellow-Citizens with the Angels. Again he asked, What was the name of the Province whence they came? The Merchant answered, Deiri; well may they be of Deiri, for its fit they should be pulled De ira Dei [from under the wrath of God] and called into the grace of Christ. Again he asked him, what was the name of their King ? The Merchant answered Alle; whereupon Gregory alluding to his name, said Well is their King called Alle, for its fit that Alleluja to their Creator should be sung in those parts: And so going strait to Benedict, who was Bishop of Rome at that time, he earnestly requested him to send some Ministers into Britain for the Conversion of the Inhabitants thereof; and when none could be found that would undertake that journey, himself would have gone if the Bishop would have permitted it: And indeed at the length, by his importunity he prevailed for leave, and set forwards on his journey: but within three days the people of Rome so complained to Benedict of the loss of Gregory, that he sent for him back, which occasioned his return (though with much sorrow) that he was hindered in so good a work.
Not long after he was sent upon some Ecclesiastical affairs to the Emperor at Constantinople, where though the splendor of the Court was troublesome to him, yet intermitted he not his private studies and devotion, and during his abode there, at the request of a Bishop who was Embassador for the Visigoths, he wrote a Comment upon the Book of Job. Also whereas Eutychius Bishop of Constantinople, had taught and writ that our bodies at the Resurrection should be impalpable more subtle then the air: Gregory confuted that Error both by Reason, and by the Example of Christ's Body after his Resurrection: whereupon ensued an hot Disputation betwixt them: This the Emperor Tiberius hearing of, sent for them both to him, heard the cause on both sides, read over diligently the Book writ by Eutychius, and being convinced of the Error by that which he had heard from Gregory, he adjudged the Book to be burned. Shortly after Eutychius fell very sick, and a little before his death, retracted his Error, and acknowledged the Resurrection of our flesh.
Gregory having dispatched the business about which he was sent to Constantinople, returned to Rome, about which time the River Tiber swelled to such an unmeasurable height that it ran over the Walls of the City, and drowned a great part of it, and break into many great houses overthrew divers ancient Monuments; it overthrew also the Granaries belonging to the Church, and carried away many thousand measures of Wheat: Presently after which inundation of Tiber, there came down the River an innumerable company of Serpents, with one monstrous great one, as big as a Beam, which when they had swum into the Sea, were there choked, and their carcasses being all cast upon the shore there rotted, which caused such an Infection of the Air, that presently a great Plague followed in Rome, so that many thousands died of it: Yea, Arrows were visibly seen to be shot from Heaven, and whosoever was stricken with them, presently died, amongst whom Pelagius Bishop of Rome was one: and this judgment so raged in the City, that many houses were emptied of their Inhabitants.
After the death of Pelagius, the Clergy, Senate, and People of Rome made choice of Gregory to be their Bishop, though he opposed it all that possibly he could; crying out that he was altogether unworthy of such honor, fearing least the splendor of worldly glory, which he had formerly laid aside, should in such an Office creep upon, and infect him. But the importunity of the People being so great, he seemed to consent to them: but privately under-hand wrote to the Emperor Maurice, earnestly requesting him that he would not consent to the Election, but that by his Authority he would free him from it: But Germanus the Praefect of the City meeting with the messenger, took his Letters from him, and reading them, detained them, sending word to the Emperor of the unanimous consent of all in the Election of Gregory: Whereupon the Emperor returning thanks to God for that they had made so good a choice, confirmed the Election, so that Gregory could no longer evade it. In the mean time the Pestilence raging exceedingly, Gregory called the people together, and shown them the justice of God in his Judgments, who used not to punish till by sin he is provoked thereunto: telling them that they might read the greatness of their sins in the greatness of the Plague; and thereupon exhorted them to repentance by the Precepts of God, and by the example of Nin • veh, appointing them to lay all their worldly businesses aside, and to meet together the next day to spend it in Fasting and Prayer; which accordingly they did: yet whilst they were together God's hand was out against them, so that fourscore of them fell down dead in the place: But Gregory being not discouraged hereby, continued his Sermon, telling them that God would at length be found of them, if they would forsake their wicked ways, and turn unto him with all their hearts, and with all their souls: and accordingly not long after the Pestilence ceased.
Gregory observing that many customs were lately crept into the Church which were not warranted by the holy Apostles, he first extirpated them out of the Church of Rome, and then calling a Council of many Bishops, he endeavored to root them out of the whole Church. Then removing from about him all secular persons, he chose Presbyters and other Learned men in their stead, whereby Learning was much advanced in his days. He was very charitable, and much given to hospitality, insomuch as when very many Inhabitants from divers parts (flying from the barbarous cruelty of the Longobards ) came to him, he entertained and relieved them, inviting daily to his house many of those Exiles. He made also large distributions unto others, giving them Corn, Wine, Flesh, Fish, Cheese, and many other refreshings in their several seasons. Many times also he sent large relief to the sick, lame, and impotent persons, not only in Rome, but in many other Towns and Villages round about, insomuch as all that he had, seemed to be the common Granary of the Church.
In the fourth year of his Bishopric having in some good measure settled the affairs of the Church, he now began to think how he might advance the Conversion of the English, which he had formerly been so solicitous for, & had never since been forgotten by him; For which end he sent Austin and some other Ministers from about him, to Preach the Gospel unto them: But they had not gone many days journey before they began to be a weary of undertaking so difficult and dangerous a task, as to go to Preach to a fierce, barbarous, and unbelieving Nation, whole Language they did not understand, whereupon they stopped, and sent Austin back to Gregory, desiring that they might have leave to return, that they might be freed from so laborious, difficult and dangerous a work.
Gregory having received this message, wrote thus back to them again: Beloved Brethren, seeing it had been better that you had never begun a good work, then that you should recede from it, it behooves you through the assistance of Almighty God to go forwards with it: Neither let the labor of the journey, nor the tongues of wicked men deter you from it: I have sent back Austin whom I would have you to obey, knowing that he will counsel you nothing but what shall be for the good of your souls. Almighty God give you his grace, and grant that I may see of the fruit of your labors, though I cannot join with you therein. With this Exhortation Austin did so encourage his Companions, that passing through France, where they found kind entertainment by the good Bishops in every place, they at last arrived in Britain, and came to Ethelburg, the King of Kent, where through God's mercy they did not only obtain leave to Preach, but had habitations and maintenance allowed them in Canterbury his chief City. Whosoever desires to see the success of this business, may read it in my English Martyrologie, Pag. 11. &c.
Gregory died Anno Christi 605. having been Bishop of Rome 13 years, 6 months, and 10 days. He lived under the Emperor Maurice, and died in the second year of Phocas. Johannes Trithemius gives him this testimony; Gregorius, Vir in Divinis Scriptures eruditissimus, & in secularibus literis uti{que} doctissimus: Theologorum Princeps: splendor Philosophorum, & Rhetorum lumen; vita & conversatione integer, at{que} sanctissimus.
He was of an acute wit, whereby he overthrew Eutiches, Pelagius, (who died in his time of the Plague at Rome ) and divers other Heretics. He severely reproved the Bishop of Constantinople, who would have been called Universal, which he calls Nomen istud blasphemia, That Name of blasphemy.
He used to say, He is poor whose soul is void of grace, not whose coffers are empty of money: Contented poverty is true riches: And again, God is never absent, though the wicked have him not in their thoughts: where he is not by favor, he is by punishment and terror. He could never read those words, Son, remember in thy life time thou receivedst good things, without horror and astonishment; least having such dignities and honors as he had, he should be excluded from his portion in Heaven. It is said of him, that he was the worst Roman Bishop of all those that were before him: and the best of all those that followed him.
He wrote Expositions upon the greatest part of the Bible. His Works are contained in 6 Tome.
The Life of Isidore, who died Anno Christi 675.
ISidorus Hispalensis, by birth a Spaniard, carefully educated by his Parents, of a quick wit, and able memory, admired for his Learning and Eloquence, was chosen Bishop of Sivil under Maurice the Emperor, wherein he was very painful, and could accommodate his speech fitly both to the ignorant and learned: He was full of mercy and good fruits. He was had in great honor, his fame spreading abroad far and wide, both for his Life and learning: He so macerated his body with Labors, and enriched his Soul with Divine Learning and Contemplations, that he seemed to live an Angels life upon Earth. He died in the Reign of Heraclius the Emperor, about the year 675.
He used to say, Knowledge and a good life are both profitable: yet if both cannot be obtained a good life is to be sought rather then much knowledge. And, As the Viper is killed by the young ones in her belly; so are we betrayed and killed by our own thoughts, nourished in our bosoms, which consume and poison the soul. And, All things may be shunned, but a man's own heart: a man cannot run from himself: a guilty conscience will not forsake him wheresoever he goes: And, The Devils have a threefold prescience: 1. By natural subtlety. 2. By experience. 3. By supernatural revelation. And, He that begins to grow better, let him beware least he grow proud: least vain-glory give him a greater overthrow then his former vices.
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BEDE
The Life of Bede, who died Anno Christi. 735.
BEDE
VEnerable Bede, an English Saxon, was born Anno Christi 671. near to the Monastery of S. Peter and S. Paul in Wyrimunda. His Parents dying when he was but seven years old, he was bred up in that Monastery, under two Abbots, Bennet and Ceolfride, men famous in those times for Religion and Learning; under whom he was trained up, and from his childhood accustomed to Virtue and Piety. He proved very learned in Philosophy, Astronomy, Music, and Poetry; In Greek, Rhetoric, Arithmetic, and History: but especially he was very studious of the Holy Scriptures: Three things were familiar to him in his whole life; To Pray, Write, and Preach. He was made Deacon at nineteen years old, and a Presbyter at thirty: after which time he wholly devoted himself to the meditation of the Holy Scriptures. He was so famous for Learning and Piety, that he was sent for to Rome by Pope Sergius, to help to settle the Churches peace: He was very modest, never hunting after preferments, so devout in reading the Scriptures, that he would often shed tears, and after he ended reading, conclude with Prayers.
He hated idleness, and would oft say, That there was so much work to do for a Divine in so little time, that he ought not to lose any of it. And for pleasures we must deal with them (said he) as we do with honey, only touch it with the tip of the finger, not with the whole hand, for fear of surfeit. He finished his works Anno Christi 731. and died about 735. and of his Age 70.
He used to say, He is a sluggard that would reign with God, and not labor for God: in the promised rewad he takes delight: but the commanded 〈◊〉 do affright him. And, Anger doth languish by 〈◊〉 , but flames higher by expressing.
He wrote on all the Liberal Arts sundry excellent Treatises. Though he lived in the uttermost corner of the World, yet neglected he not the body of the Greek and Hebrew Tongues: He had many excellent scholars, whom by his counsel and example he drew to an inestimable love of the holy Scriptures, endeavoring to make them as famous for their Religion and Piety as they were for their Learning. He was of a very bountiful Disposition, Venerable for his knowledge and Integrity of Life; Full of Charity, Devotion, and Chastity.
He was of a comely Stature, grave Pace, clear Voice, Eloquent Tongue, amiable Countenance, which seemed to be composed of gravity and mildness. He was very affable to such as were good: A terror to such as were proud and wicked: yet mild and humble to his Fraternity. What he learned out of God's Word by study and meditation, he communicated it to others without envy: He had Scholars that flocked to him but of all parts of England, desiring to be trained up in Learning and Manners under such a Master: For his Conversation was a rule of Religion and honesty to all about him.
Anno Christi 731. and of his Age 59. he finished the Catalogue of his Writings which are many, and that upon most Books in the Old and New Testament, besides Epistles, Histories of the Saints, the History of his own Abbey, the Ecclesiastical History of his own Nation in five Books, a Martyrologie, a Book of Hymns, and many others, which are all printed at Collen, Anno Christi 1612.
In his sickness he comforted himself with that of the Apostle, Heb. 12. 6. Whom the Lord loveth he chasteneth, and scourgeth every for whom he receiveth. When his Scholars were weeping about him, he said in the words of S. Ambrose, Non sic vixi ut pudeat me inter vos vivere, sed nec mori timeo, quiah onum Dominum habemus. The time is come if my Creator pleaseth, that being freed from the flesh, I shall go to him, who made me when I was not, out of nothing: I have lived long, and the time of my dissolution is approaching: And my soul desireth to see my Savior Christ in his glory. After his death one of his scholars was very desirous to have made an Epitaph: Haec sunt in fossa Bede sancti, or Presbyteri, Ossa. yet he could not make up the verse with those words: But in the morning this was found on his Tomb: Hâc sunt in fossa Bedae venerabilis ossa.
The Life of John Damascene, who flourished Anno Christi 730.
John Damascene was born in Damascus, of Religious Parents, who carefully brought him up in Learning, wherein he profited exceedingly, so that he attained to the knowledge of all the Liberal Sciences; After which going to Jerusalem, he studied the Scripture and Divinity, where he was made a Presbyter, Preached diligently, and much propagated the Faith by his Sermons and Writings: A great opposer of Heretics he was: He flourished under Leo▪ and died in peace.
He was a very Eloquent man, and second to none of that Age in Learning: He wrote three Books of Parallels of the Sacred Scriptures, four Books of the Orthodox Faith, besides many other Works which are printed at Paris, Anno Christi 1619.
The Life of Theophylact, who flourished Anno Christi 880.
THeophylact born in Constantinople, and afterwards Archbishop of the same, was much employed in visiting and reforming the Churches in Bulgarie, and when he had proved himself a painful laborer in the dangerous persecutions there, he yielded up his spirit to his Maker.
He used to say, Be not troubled if this man lives in tranquility, and thou in tribulation, God will have it so: he puts thee into the combat, thou must therefore sweat hard before thou comest off with the victory: whereas he that comes forward in the World, goes back in Grace: his estate is miserable that goes laughing to destruction, as a Fool to the stocks for correction.
He wrote in Greek Commentaries upon the four Evangelists which are translated into Latin by Charles Morell, and printed at Paris Anno Christi 1631.
The Life of Anselm, who flourished Anno Christi 1080.
ANselm, Archbishop of Canterbury, was born at Aosta, or Augusta Praetoriana, at the foot of the Alps in Italy, and therefore as an Italian, he always favored the cause of the Roman Bishop. He was carefully brought up in Learning by his Mother Ermerburga, till he was fourteen years old; when she dying, he gave himself awhile to vain pleasures, and his Father being severe to him, he resolved to travel, in which he met with wants, spent three years in Burgundy and France, and then became Scholar to Lanfrancus Abbot of Beck, where being held hard to his study, he entered into a Monastery, and by his strict carriage there, his fame spread abroad, and the old Abbot dying, he succeeded him, and after the death of Lanfrank, he was chosen Archbishop of Canterbury: He received such honors and uncouragements from Pope Urbane, as never Bishop received greater from a Pope. For at the Council of Barum in Apulia, the Pope placed him at his right foot above all others, which was ever since the place of the Archbishops of Canterbury in all General Councils Much contention was between William Rufus King of England, and him, which caused him to leave the Kingdom till Henry the First his time, when he was reinvested again, but lived not long after his return into England before he died, which was Anno Christi 1109. and in the 9. year of the Reign of King Henry the First, and of his Age 76. He was indeed the Popes Factor in England for denial of Investures to the King, and Marriages to the Ministers: but otherwise he was found in the main points of our Religion; and taught many things contrary to the corrupt Tenants of the Church of Rome.
He used to say, That if he should see the shame of sin on the one hand, and the pains of Hell on the other, and must of necessity choose one, he would rather be thrust into Hell without sin, then go into Heaven with sin. And again, O durus casus▪ &c. Oh hard-hap! Alas, what did man lost? what did he find? He lost the blessedness to which he was made; and found death to which he was not made.
The Life of Nicephorus, who flourished Anno Christi 1110.
NIcephorus, a man of profound Judgment and Learning, both in Humanity and Divinity, flourished under Andrenicus senior the Emperor, Anno Christi 1110. He was a great light, when the World was in great darkness, and both by his Life and Doctrine illuminated many. He wrote his Ecclesiastical History in eighteen Books in Greek, and Dedicated them to the Emperor Andronicus, and not long after exchanged this Life for Eternal glory.
He said, God beholds, and moderates our actions, using the scourge of affliction for our castigation, and conversion: and after due correction, shows his Fatherly affection to those that trust in h • m for Salvation. And, Christ asked Peter three times if he loved him: not for his own information, but that by his threefold profession, he might help and heal his threefold negation of him.
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BERNARD
The Life of Bernard, who died An. Christi 1153.
BERNARD
BErnard was born in Burgundy in the Town of Fontane: His Fathers name was Tecelinus, of an ancient Family, and a brave Soldier: but that which most commended him was that he feared God, and loved Justice, and following the counsel of John the Baptist, he did wrong to no man, and was content with his wages. His Mothers name was Aleth, of the Castle called Mont-Barr, a woman eminent for Piety, Chastity, and Charity, bringing up her children in the fear of God: She had seven children, six sons, and one daughter, all which she nursed with her own breasts. Bernard was her third son, whom from his Infancy (with Hannah ) she devoted to the Service of God, and therefore brought him not up tenderly and delicately, but inured him to course fare, and hardship, and as soon as he was of capacity, instilled into him the knowledge of the Sacred Scriptures, and instructed him in the Principles of Religion: and finding him to be of an acute wit, ready apprehension, firm memory, comely feature, courteous and meek deportment, and much addicted to Learning, she set him to Schole betimes to Castillion, under the care and tuition of able Scholemasters: and the boy being piously addicted, studious, & of a quick apprehension, easily answered his Mothers desire and expectation, profiting in Learning above his age, and out-stripping all his school-fellows, and shown withal a great contempt of all Earthly things; and indeed he was very simple in all worldly affairs: He shunned company, and affected retiredness; was much in meditation: obedient to his Parents: grateful and courteous to all: He was exceeding shamefacit and modest; loved not to speak much: Towards God very devout, that he might keep himself pure in his childhood: And amongst other Learning, he was frequent in reading the holy Scriptures, that from thence he might learn to know and serve God: So that it cannot be imagined how much he profited in a short time.
Whilst he was yet a boy, he was much troubled with a pain in his head, and lying upon his bed, there was brought to him a woman who had undertaken to cure him with certain verses and charms: but as soon as he heard her begin to utter her verses, wherewith she used to deceive the simple, he cried out with great indignation to have her taken away from him, saying, That he had rather endure the hand of God, then to be cured by the power of the Devil: And God had respect to the zeal of the boy; for presently after he was freed from his pain. What money was given him whilst he was thus young, he privately gave it away to the Poor. When he was grown to be a young man, his Mother having seen him to exceed her expectation, falling sick, quietly resigned up her spirit unto God: And Bernard began now to grow famous for his strict course of life, elegancy of feature, sweet manners, sharp wit, and eloquent tongue; so that many opportunities were put into his hand whereby he might have attained to great dignity in the World: Hereupon the Devil who watcheth all opportunities to do mischief, laid his snares for him, seeking to draw him to uncleanness, and presenting an object, whilst Bernard for a time fixed his eyes too firmly upon her, he began to feel the burnings of his youthly lusts to stir in him: but quickly coming to himself he blushed for shame, and purposing revenge, he presently ran into a Pool (the weather being cold) up to the neck, where he continued till he was almost starved, thereby quenching that inward flame which before scorched him: and withal studying how to avoid such snares and temptations for the time to come, he resolved to enter into a Monastery of the Cistercians, which was the strictest Order of Friers, persuading himself that there he might live retired from the World, and enjoy the freer Communion with God: But this purpose of his coming to the Ears of his Brethren and Friends, they labored by all means to dissuade him, exhorting him rather to continue in his studies of Human Learning, which might bring him to preferment in the World: This temptation had almost prevailed with him, till the remembrance of his Mothers purpose and care to set him apart for the service of God came into his mind: and then retiring into a private place, he poured out his Prayers well watered with tears unto God, seeking unto him for direction and counsel, and from that day forward he was confirmed in his resolution, and could by no means be removed from the same: Yea, his zeal was such, that he rested not till he had persuaded four of his Brethren to leave the world, and all their worldly preferments, and to join with him in the same course of life: And when they had taken their leave of their Father, and were going towards the Monastery, they saw their youngest Brother [ Nivard ] a boy playing amongst boys, to whom Guido the elder Brother said, Farewell Brother Nivard, behold we leave to you all our Earthly possessions: But he presently answered, You will take Heaven, and leave me the Earth, this is no equal division: And so going home to his Father, after a while he resolved to leave all, and to enter into the same course of life with his Brethren, which he did accordingly.
These Brethren being thus entered into the Monastery, lived under the government of one Steven, who was their Abbot, which was Anno Christi. 1113. and in the 22 year of Bernard's age. When Bernard entered into this course of life, he intended wholly to sequester himself from the World; but God intended otherwise, who had prepared him to be a Vessel of honor for his own glory: This Bernard knew not, and therefore lived privately in his Cell; spending his time in Study, Meditation, and Prayer, often saying to himself, Bernard, Bernard, Remember for what end thou camest hither? He allowed himself very little time for sleep, often complaining that all that time was lost; and indeed in so sparing a diet as he used, there was need of the less sleep: for he never indulged himself in either, neither eating nor sleeping to saciety. Yea, by his rigid abstinence he so weakened his stomach, that he was scarce able to retain food when he had eaten it, and that little which he did retain served rather to retard death, then to prolong his life: yet all this while be remitted nothing of his studies and labors: Insomuch as he equalled the other Monks in digging of the ground, felling of wood, and carrying it home upon his shoulders: and when his strength failed, he busied himself about meaner services: and whensoever he had any intermission he spent his time in Prayer, and reading the Sacred Scriptures, which afterwards in the midst of his bodily labors he meditated over again. He read also the best Expositors, yet took far more delight in the Fountain, then in these streams, whereby he became very mighty in the Scriptures, which stood him in great use, when afterwards he became a Preacher. Shortly after Steven sent forth some of these Brethren to build the Monastery of Claraeval, appointing Bernard to be their Abbot. The place was in the Territory of the Lingones, not far from the River Alba, where they lived in penury, hunger, thirst, cold, watchings, and prayer, and Bernard understanding that the Ministry of the Word was much wanting in that Country, burning with a zeal to save souls, resolved to set upon that work, and seeking one by whom he might be ordained Minister, he pitched upon the Bishop of Catalonia, to whom when he came, and had conversed a while with him, there grew a very strict bond of friendship betwixt them: After his Ordination he was very frequent and fervent in Preaching the Word of God wheresoever he came, whereby he grew very famous. Yet Otho Bishop shop of Frising, who was his contemporary, blameth him for three things: 1. For his jealousy, which carried him away with wrong conceits. 2. For credulity, or lightness of belief, giving Ear to tale-bearers and liars with too much facility, which made him so earnest against the Gospellers, who were better men then himslef. 3. For prejudice, especially against Learned men, who by the help of Art soared aloft like Eagles beyond the pitch of his capacity: For though himslef had an excellent natural wit, yet he was little studied in the Arts and Sciences, and whosoever went not in the rode way of Learning, submitting his reason to the Dictates and Pharses of the Roman Church, him would Bernard suspectior an Heretic.
Anno Christi 1153. he fell sick, and wrote this Letter to Arnold Abbot of Boneval, who desired to know how he did in his sickness. We received your love in love ( faith he ) and not in pleasure: For what pleasure can there be where pain and bitterness challengeth all unto itself? Only its a little delightful to me to eat nothing. Sleep hath departed from me, that sorrow and pain may never depart from me, by the benefit of my senses lulled asleep. The want of a stomach is almost all that I suffer; only it requireth often both day and night to be comforted With a very little liquor What soever it be: But if at any time I admit of a little more, its most grievous to me: my feet and thighs be swoln as theirs Who are troubled with a Dropsy. And in all these things (that I may conceal nothing from my friend who desires to know the state of his friend) the Spirit is Willing, but the Flesh is weak. Pray unto my Savior who desireth not the death of a sinner, not that he will defer, but that he will guard my departure by his blessed Angels. Take ye care that my heel, which is naked of merits, be strengthened and defended by your Prayers: that he which lieth in wait may not find where to fasten his tooth, and inslict a wound. Farewell.
A little before his death all the Monks came and asked him whether he did not take pity on them, and their Monastery? To which he answered, that he was in a great straight, not knowing which to choose, Life, or Death: but left all to the Will of God: For (faith he) my Fatherly love moves me to pity you my children, so as to desire to remain here: but on the other side my desire to be with Christ, draws me to long to depart hence. His humility was such that he called himself an unprofitable servant: a dry tree, from whom no good had come either to himself or others. He died Aug. 20. Anno Christi 1153. and in the 63 year of his age.
He accompanied the Bishop of Hostin [the Popes Legat] to Toulouse purposely to root out those whom he called Heretics, but indeed were the true servants of Christ: and being too facile and misinsormed himself, he misreported their Opinions and Doctrines: showing himself the Grand Factor for two Popes, viz. Innocent the second, and Eugenius the third. One Adm, a Canon Regular made this Epitaph on him;
He used to say, Ambtion is a gilded misery, a secret poison, a hidden plague, the eagineer of diccit, the mother of hypocrisy, the parent of envy, the original of vices, the moth of holiness, the blinder of hearts, turning medicines into maladies and remedies into diseases. Ever when he came to the Church-door, he used to say thus to himself, Stay here all my worldly thoughts, and all vanity, that I may entertain he wents meditations.
His Works are well known being bound up together in one Volume.
The life of Peter Lombard, who flourished Anno Christi 1196.
PEter Lombard was born at Navaria, afterwards made Bishop of Paris, was contemporary with Gratian; and as Gratian gathered Canons, and was Master of the Canons, so this Peter collected sentences out of Ambrose, Hilary, Augustine, Cassiodore, and Remigius, and out of them, with some addition of his own, compiled his Books. He wrote Commentaries on the Psalms, and Paul's Epistles: but the chiefest of his Works were four books of Sentences: the first concerning the Trinity and Unity of God: the second of the Creation of the World, especially of Angles and Men, and of the grace of God: the third of the Incarnation of the word, and of Virtues and Vices: the fourth of the Sacraments, of the Resurrection and Judgment, for which he was called the Master of Sentences.
Some of his sayings were, There can no good dwell in us that cannot will good: nor can we perfect good that cannot desire good. There are in us evil concupiscences and desires, which are the Devils Weapons, whereby when God forsakes us, he over-throws us, and gives our souls a deadly wound. God condemns none before he sins, nor crowns any before he overcomes. Let none glory in the gifts of Preachers, in that they edisie more by them: for they are not Authors of Grace, but Ministers. The instruction of words is not so powerful, as the exhortation of Works: for if they that teach well, neglect to do well, they shall hardly profit their Audience.
The Life of Alexander Hales, who died Anno Christi 1270.
ALexander of Hales was born at Hales in Gloucester shire, carefully educated, of an excllent wit, and very industrious, He travelled into other Countries: Read a long time in Paris: he made there the Sum of Divinity, divided into four parts: A great School-Divine, and was called Docter irresragabilis. He was master to Bonaventure, and Thomas Aquinas: He writ a most copious and notable sum of Theology by the command of Pope Innocent the fourth. He wrote Marginal Notes upon the Old and New Testament, and Commented on most of the Bible. His life was full of charity and labor. He died Anno Christi 1245.
His sayings, A soul patient when wrongs we offered, is like a man with a sword in one hand, and salve in the other; could wound, but will bed. What the Eye is to the Body, Faith is to Soul • it's good for direction if it be kept well; and as Flies hurt the Eye, so little sins and ill thoughts the Soul. Cov • tousness deserves the hate of all, for six reasons: 1. It's a sin against Nature, making the Soul Terrene, which should be Celestial. 2. For the many curses against it in the word, Woe to them that join house to house, &c. 3. For the many evils it subjects us to: it's the root of all evil. 4. It makes a man a Fool: O Fool this night, &c. 5. It causes strise • : From whence are strifes &c. 6. It brings men into snares which drown in perdition. Every lie is odious, but that most which is against points of Faith: as to say Christ was not born of the Virgin, &c. Faith must be defended, not opposed. An humble man is like a good tree, the more full of fruits the branches are, the lower they bend themselves.
The Life of Bonaventure, who died Anno Christi, 1274.
BOnaventure, born in Etruria in Italy, of Noble and devout Parents, was of a winning countenance, very studious, and a great follower of Alexender Hales. He engraved in his study that saying of our Lord, Learn of me, for I am meek, &c. and to keep his mind from swelling, he would sweep rooms, wash vessels, make beds, &c. He was very cheerful in ministering to the Poor: and when he met with any persons that were troubled in mind, he would not leave them till they found comfort. He was much in Meditation and Prayer: In Preaching he sought to inflame the hearts of his hearers: His words were not Inslantia, but Inslammantia, not High-swelling, but Inflaming. He hated idleness: Read over the whole body of the Fathers, and out of them made that famous piece that he calls his Pharetra. He wrote two Bibles out with his own hand, and had most of them by heart. After three years study in Paris he was chosen Divinity-Reader there. He was called Doctor Seraphicus, was present at the Council of Lions, where having spent himself in pious actions and painful studies, he died Anno Christi 1274. And of his Age 53.
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THO: AQVINAS
The Life of Thomas Aquinas, who died
Anno Christi 1274.
THO: AQVINAS
THomas Aquinas was born in Italy not far from Naples, Anno Christi 1223. and was bred in the Monastery of Cassine: He was humble, modelt, grave, industrious, and witty: zealous, and frequent in prayer. He afterwards taught the Sciences in Paris, Rome, Bononia, and Naples. He was always either at his Book, Disputations, or Meditations: Insomuch that supping at Court with Lewis the French King, whilst others were discoursing of pleasant matters, he was so deep in his meditation, that forgetting himself, he stroke the table with his hand, saying, Jam contra Manicheos conclusum est, That now the Manichees were foiled. He was a great contemner of worldly honors, and wealth: When promotions were offered, his usual answer was, Chrysostomi Commentarium in Matthaum mallem, I had rather have Chrysostom's Commentary on Matthew. Inteaching, he framed his speech to the people's capacity: in reproofs, he hated the vice, but spared the person. He died as he was going from Naples to a Council at Lions, being called thither by Pope Gregory the tenth, Anno Christi 1274. the fiftieth year of his Age. He was called Doctor Angelicus.
He used to say, That a day will come when fair dealing shall be found a Jewel: when a good Conscience shall be better then a good Purse; for then the Judge will not be put off with fair words, nor drawn aside with hope of reward; And, Make much of time, especially in that meighty matter of Salvation. O how much would be that now lies frying in Hell rejoice if he might have but the least moment of time wherein be might get God's favor! And, The young man bath death at his back, the old man before his eyes: and that's the more dangerous Enemy that pursues thee, then that which marches up towards thy face: Remember that though God promise forgiveness to represtant sinners, yet he doth not promise that they shall have tomorrow to repent in.
His works are many, which are well known.
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JOHN WICKLIFF.
The Life of John Wycliffe, who died
Anno Christi 1384.
JOHN WICKLIFF.
John Wycliffe an English man born, famous both for Life and Learning, under King Ed Ward the third, Anno Christ 1371. was brought up in Merton College in Oxford, profited exceedingly in the knowledge of the Arts, and School-Divinity, everyone admiring both his carriage and abilities. He was Divinity-Reader in Oxford, and also preferred to a Pastoral charge there, in which he took great pains, and protested that his chief end and purpose, was to call back the Church from her Idolatry, especially in the matter of the Sacrament.
After he had now a long time professed Divinity in Oxford, perceiving the true Doctrine of Christ's Gospel to be adulterated, and defiled with so many filthy inventions of Bishops, Sects of Monks, and Errors, with many secret sighs bewailing the general ignorance of the Christian World, he could no longer suffer, nor endure the same, whereupon he resolved to do his utmost endeavor for the Reformation there of: But withal foreseeing how dangerous this attempt would be, for that such things as by long use and custom had been rooted in men's minds, could not suddenly be eradicated and pulled out, he judged it fittest to attempt the same by little and little. Where upon he first affailed his Adversaries by Logical and Metaphysical questions, and having made way hereby, he at length came to the matter of the Sacraments, and other abuses of the Church.
But this Bile could not be touched without great grief and pain to the whole World: For first the rabble of Monks and begging Friars were enraged against him, who (as so many Hornets) assaulted him on every side: after them the Priests, and lastly the Archbishop Simon Sudbury took him in hand, who deprived him from his Benefice which he had in Oxford: yet being befriended and supported by the King he remained there still till about the year 1377. But the King growing old and infirm, and his son called Edward the black Prince being now dead, a Parliament was convened, wherein twelve sage and discreet Lord's and Peers were chosen to manage the affairs of the State (fix at one time, and fix at another) who remained for a certain space in that employment: but they afterwards being removed, the whole Government of the Realm under the King was devolved upon John of Gaunt Duke of Lancaster. This John was a great friend to Wycliffe: whereupon to disgrace him, the Bishop of Winchester reported that the said John was not King Edwards son; nor of the Queen, who being in travel at Gaunt, had no son, but a daughter, which was overlaid by the Mother in bed: whereupon the Queen, fearing the Kings displeasure, caused a manchild of a woman of Flanders, born the same day with her own, to be secretly brought to her, whom she brought up, and is now called Duke of Lancaster; and this (as the Bishop affirmed) the Queen told him upon her Death-bed under the seal of Consession; yet withal enjoying him if the Kingdom were like to fall to him, to reveal it, so that a false Heir might not be King; which slanderous report of the wicked Bishop, as it savoured of a contumelious lie; so many apprehended that it proceeded from his zeal to uphold his Popish Religion; The foresaid Duke favoring Wycliffe, thereby declared himself to be a professed Enemy to their superstitious practices. The Duke being justly incensed against the Bishop for this soul slairder, so perseceuted him in Parliament, that he was condemned, and deprived of all his Temporal goods: he was also inhibited from coming within twenty miles of the Court: But shortly after the Clergy made great suit in the Parliament in his behalf: and when a Subsidy was asked in the Kings name of the Clergy, the Bishops complained grievously for the lack of their Brother of Winchester, and enforced the Archbishop to send for him from Winchester, to appear at the Convocation of the Clergy, which he gladly did, and was joyfully received by the Bishops; and by means of one Alice Perris, a wicked Harlot, which had bewitched the Kings heart, he was restored to his Temporalties again. In the mean time the Duke of Lancaster sent for Wycliffe from Oxford, who had now proceeded so far as to teach, that in the Sacrament of the Lord's Supper the accidents of Bread and Wine remained not without the substance: proving his Assertion by the Authority of Scriptures and the Ancient Fathers, and withal rejecting such as had written upon that Argument since Anno 1000, saying that after that time Satan was loosed, and men were led into many Errors. These things the Bishops hated him for exceedingly; yet by the favor of the Duke of Lancaster, and of Henry Lord Percy, he was preserved from their rage and fury, till Anno Christi 1376. at which time they had prevailed with their Archibishop Simon Sudbury, who had before deprived him, and prohibited him to meddle anymore in those matters, to send forth his Citation to have him brought before them. The Duke having notice hereof, and fearing that he being but one, should be too weak for such a multitude, sent for four Batchelors of Divinity to join with him; and for more surety, when the day of his appearance was come, himself with the Lord Percy, Marshal of England went along with him.
As they went along, they enconraged him not to fear the faces of the Bishops, who (say they) are all unlearned in comparison of you, neither be you troubled at the concourse of the people, for we will defend you from them. Being thus encouraged, Wycliffe approached Paul's Church, where multitudes of persons were assembled to hear what should be spoken and done, insomuch as the Lord Marshal could searce make way in the crowd: whereupon Courtney the Bishop of London seeing what stir he made amongst the people, said to him, if I had known what masteries you would have plaid amongst the people, I would have kept you out of this place: at which speech the Duke being offended, said that he would keep such mastery there, though he said nay. When they came to the place where the Archbishop and Bishops sat, Wycliffe presented himself before them to know what should be laid to his charge. Then the Lord Percie speaking to him, bade him sit down, for that having many things to answer to, he had need have a soft seat: whereupon the Bishop of London growing into a great fume, said, he should not sit there, neither said he, is it according to Law or Reason, that he that is cited to appear before his Ordinary should sit down during the time of his Answer, but should stand: This kindled such a fire betwixt them, the one rating and reviling the other, that the people began all to be on a hurry: Then the Duke taking the Lord Percies part, gave some hasty words to the Bishop; but neither did the Bishop spare him one jot, returning rebukes for rebukes, so that the Duke was ashamed that the Bishop should out-rail him, telling him that he would take a course to bring down his pride, and of all the Prelates in England: Hereupon the Londoners cried out, that they would rather lose their lives then suffer their Bishop to be abused: So that all things being in a confusion, the Assembly was dissolved for that time: and the Duke with the Lord Pertie returning to the Parliament, that day a Bill was put up in the name of the King by the Lord Thomas of Woodstock, [another of the Kings sons] and the Lord Percie, that London should be no more governed by a Major, but by a Captain, a formerly it had been, and that the Marshal of England should have all the power in taking the arrests in the City, as he had in other Cities. This Bill one John Philpot, a Burgess for London, stoutly opposed; and the next day the Londoners assembled themselves together in Council to consider what to do about it: and whilst they were in consultation, came in two Lord's, the Lord Fitz-Walter, and the Lord Guy Brian, whom the Vulgar sort taking to be Spies, were ready to fly upon them, till they were enforced to swear that they came for no harm towards them; and that if it proved otherwise they would be content to forfeit all their Goods and Possessions in the City. Then did the Lord Fitz-Walter tell them of his love to them, and of his care to preserve their Liberties, which said he, If you do not speedily look to, and prevent, you will lose the same: for at this time the Lord Marshal hath one of your Citizens in prison in his house, &c. This was no sooner spoken, but the rash Citizens ran to their houses, armed themselves, and going to the Lord Percies house, brake open his gates, rescued the Prisoner, took the Stocks and burned them in the midst of the City, searched and ransaked his house for the Lord himself: whom if they had found, they would certainly have slain: and when they found him not, they tore and cut his rich Beds and Hangings in pieces; and then supposing him to be with the Duke, they ran to the Savoy, where though they were disappointed of their cruel purpose, yet they took the Dukes Arms, and hung them up in a reproachful manner in the midst of the City, as if he had been a Traitor: They also so wounded a Priest that spake in his defense, that he died within a few days after, and meeting one of the Dukes men with his Arms hanging in a Plate on his Breast, they pulled him off his Horse, pulled the Arms from him, and had slain the man but that he was speedily rescued by the Major. But these out rages created much trouble to the Londoners, which being beside my purpose, I shall leave the Reader to search them out in the Chronicles of those times.
Shortly after the old King Edward died, and his Grand-son Richard the second succeeded him: upon which change the Bishops taking notice that the Duke and the Lord Percie had given over their Offices, living privately at their own houses without meddling with State affairs, they thought it a fit time to revenge themselves upon John Wycliffe; whereupon they caused these Articles to be gathered and drawn up out of his Sermons against him.
1. That the holy Eucharist after the Consecration is not the very body and blood of Christ, but figuratively.
2. That the Church of Rome is not the head of all other Churches in the World: nor that Peter had anymore power given him by Christ, then any other of the Apostles.
3. That the Pope of Rome hath no more power of the Keys then any 〈…〉 .
4. That the Lord's Tomporal may lawfully take away the Temporalties of the Church men offending habitualiter.
5. That the Gospel is of itself a sufficient rule both of Faith and Manners without any other rule.
6. That neither the Pope, nor any other Prelate ought to have Prisons of their own wherein to punish offenders &c.
These with some others the Bishops gathered out of his Sermons and Writings, which they sent to Pope Gregory, who condemned them for Heretical and Erroneous by twenty three Cardinals; and withal sent his Bull to Oxford, rebuking them sharply for suffering Wickliefs Doctrine so long to take root amongst them, and not wholly eradicating the same; which Bull being exhibited by the Popes messenger to the Proctors and Masters of the University, they deliberated long amongst themselves whether they should receive it with honor, or reject it with contempt. The Pope also at the same time sent Letters to the Archbishop Sudbury, and Bishop Courtney of London, commanding them to apprehend and imprison Wycliffe, and to admonish the King and Nobles of England, that they should not give any Credit to John Wycliffe or his Doctrine in any wise. He wrote also at the same time to the King, desiring him to assist the Bishops in the apprehension and imprisonment of John Wycliffe.
These Letters so encouraged the Bishops, that they resolved to proceed against him in their Provincial Council, all fear or favor set apart, and that no person neither high nor low should hinder them, neither would they be induced to favor him neither by entreaty, threatenings, nor reward: but that they would proceed roundly with him, though it should be to the hazard of their lives. But it pleased God by a small matter to confound and overthrow their devices, notwithstanding all their proud brags and policies: For the day of Examination being come, there came in a Courtier amongst them called Lewis Clifford, a m a of no great birth, and commanded them that they should not proceed to any definitive sentence against John Wycliffe, wherewith the Bishops were so amazed and crest-fallen, that they became as mute meant, not having one word to answer: And thus it pleased God by his Providence thus once more to deliver Mr. Wycliffe out of their cruel hands: and one that writes this story saith further, that whilst the Bishops were sitting in the Chapel at Lambeth upon John Wycliffe, not only the Citizens of London, but (saith he) the vile abjects of the City were so bold as to entreat for him, and to stop the Bishops in their proceedings. And thus was Wycliffe dismissed, the Bishops charging him that he should Preach no more such Doctrine to the offense and hurt of the Lay people: yet being departed, he ceased not to proceed in his godly purpose, going up and down bare-footed, and in a Frize Gown, endeavoring by his Ministry still to edify and profit the Church as formerly he had done. And God's Providence so ordered it, that about the same time Pope Gregory the 11 th died: whereupon ensued such a Schism in the Church of Rome between two Popes, and others succeeding after them, that it continued 39. years, even to the Council of Constance. About the same time also, or shortly after, there arose a cruel commotion of the Commons under Jack Straw, where the rude multitude taking Simon Sudbury Archbishop of Canterbury beheaded him, whom William Courtney Bishop of London succeeded, who was very zealous and diligent against the Heresies of Wycliffe, (as he called them). Also in the year 1380. William Barton being Vicechancellour of Oxford, called together eight Monastical Doctors, and four others, and having the consent of others of that Fraternity, set forth an Edict under the Common Seal, threatening all under a grievous penalty, if they should be so hardy as to associate themselves with any of the fautors of Wycliffe: and to Wycliffe himself he threatened the greater Excommunication and Imprisonment both to him and his favorers, unless within three days after Canonical warning they repented and amended. Wycliffe understanding this, resolved to forsake the Pope, and all his Clergy, and to appeal to the King: but the Duke of Lancaster being now inveagled by the Bishops, interposed, forbidding him not to attempt any such thing, but rather to submit to his Ordinary: Wycliffe finding himself hereby in this great strait, was forced to make a Confession of his Doctrine, and therein to qualify his Assertions after such a sort that thereby he asswaged the rigor of his Enemies.
Anno 1382. Archbishop Courtney appointed a Convocation to be held at London, principally against Wycliffe, wherein this memorable accident fell out: When they were all gathered together at the Gray-Friars in London, just at the very instant when they were beginning their business against Wycliffe, there fell out a wonderful and terrible Earthquake through all England, whereupon divers of the Suffragans being frighted with the terror of it, thought good to leave off their further proceeding therein: Yet did the Archbishop carry on his design, declaring some of Wickliefs Doctrines to be Heretical, others Erroneous, and other Irreligious and Seditious, and not Consonant to the Doctrine of the Church of Rome: and not content herewith, he so prevailed with the young King, that he procured Letters Patents to be directed from the King to himself, wherein are these words; Forasmuch as the Archbishop of Canterbury hath made his supplication to us for the coertion, and due castigation of all such as shall hence forth obstinately Preach and maintain any of those conclusions which in the late Convocation have been adjudged Heretical, &c. requesting that we would vouchsafe to put to the arm and helping hand of our Kingly power: We therefore moved by the zeal of the Catholic Faith, whereof we are, and will be Defenders, and being unwilling that any such Heresies should spring up within our Dominions: Give, and grant License and Authority by these presents unto the aforesaid Archbishop and his Suffragans, to arrest, and imprison either in their own Prisons, or elsewhere, all and every such person and persons as shall either privily, or openly Preach, or maintain the aforesaid conclusions, &c. Further, charging and commanding all our Leigh-men, Ministers and Subjects, upon their Fidelity and Allegiance neither to favor, counsel nor help such Preachers or maintainers of the aforesaid conclusions, upon pain of forfeiting all that they have; but to obey, and humbly to attend upon the Archbishop and his Suffragans in the execution of these presents, &c. The like Letter the King wrote also to the Vicechancellor of the University of Oxford, requiring him to give notice, that none should be so bold as to entertain Mr. John Wiclief, or any of his followers into their houses, or to Communicate with them, which if any did that he should banish them the University and Town of Oxford, till they should prove their Innocency before the Archbishop of Canterbury; yea, this young King, pressed by the violent importunity of the Archbishop, wrote another Letter to the Vicechancellor and Proctors of the University, straightly charging and commanding them to make a general Inquisition through the whole University, as well for Wycliffe and his followers, as for all others which were suspected to be maintainers, receivers or defenders of those persons, or their opinions any manner of way, and all such to apprehend and expel the University, and to send them up to the Archbishop of Canterbury, to be further proceeded against by him: As also to attach and seize upon all their Books, and to send them to the said Archbishop: and this to do as they would avoid the forfeiting of all the Liberties and Privileges of the University, &c. John Wycliffe was hereupon either banished or retired for a while to some secret place; but ere long he returned to his Parsonage of Lutterworth in Leicestershire, where after all these storms, he at last died in Peace, Anno Christi, 1384.
He wrote very many Books, many of which were burned at Oxford, Anno Christi 1410. Aeneas Sylvius writes that Subincus Archbishop of Prague burnt two hundred Volumes of his, excellently written, richly covered and adorned with Bosses of Gold: One that had all his works, wrote that they were as big as the works of St. Augustine.
Mr. Wycliffe received his first knowledge of the Truth from one Friar Rainard Lollard, who brought the Doctrine of the Waldenses into England, and from whom his Disciples were called Lollards. Mr. Wycliffe was an Eloquent man, and so profound a Scholar, that he drew the hearts of many Noble Personages to affect and favor him; whereby he was sheltered from the rage of the Popish Clergy, till Pope Gregory the 11. raised up a Persecution by the Monks Inquisitors against him.
All his Books were commanded to be burnt; but he had before enlightened so great a number, who kept his Books carefully, maugre all the diligence of his Adversaries, so that they could never wholly deprive the Church of them. For the more they labored by horrible threats, and death itself, to hinder the knowledge and reading of them, the more were many kindled in their affections to read them with ardency.
He wrote above a hundred Volumes against Antichrist and the Church of Rome. Multos praeterea in Philosophia, multos quibus S. Scripturam interpretatus est, edidit: Quorum Catalogum videre est apud Balaeum in suis Centuriis. Transtulit etiam Wiclevus in Anglicum sermonem Biblia, adhibitis praefationibus, & argumentis cui{que}, libro suis. Vertit & Libros 12. Clementis, Lanthoniensis Ecclesiae Praesbyteri, De concordia Evangelistarum, cum multis veterum Doctorum Tractatibus.
He was a great Enemy to the swarms of begging Friars, with whom it was harder to make war then with the Pope himself. He denied the Pope to be the Head of the Church, and pronounced him to be Antichrist: He confuted and condemned his Doctrine about Bulls, Indulgences, Masses, &c. He affirmed the Scripture to be the Supreme Judge of Controversies, condemned Transubstantiation, &c. He was a painful and faithful Preacher under King Edward the third, who always favored and protected him against the rage of his Adversaries: by his means the Pope lost in England his power of Ordaining Bishops, the Tenth of Benefices, and Peter-pence; whereupon Polidore Virgil calls him an Infamous Heretic. He was buried at his Parsonage of Lutterworth in Leicester-shire. His dead body being digged up 51 years after: viz. 1428. by the command of Pope Martin the fifth, and the Council of S • ne, was burned: And thus he suffered their cruelty after death, whose cruelty he had Preached against in his life. He wrote above two hundred Volumes, most of which were burned by the Archbishop of Prague.
[illustration]
JOHN HVS
The Life of John Huss, who died
Anno Christi 1415.
JOHN HVS
John Huss was born at a little Town called Hussinets about 18. miles from Prague in Bohemia under the Hercynian Wood, of mean but religious Parents, who carefully trained him up in Religion and Learning, and having profited much at Schole, he went to the University of Prague: and whilst he was a Student there, he met with our Wickliefs Books, from whence he first took light and courage to profess the Truth.
Anno Christi 1393. he Commenced Bachelor of Arts with good approbation of the whole University: and An. 1396. the commenced Master of Arts, about which time two godly Noble men of Prague built the Church of Bethlehem; and Anno 140 • . Mr. Huss was chosen Pastor thereof, who fed his people with the bread of life, and not with the Popes Decrees, and other human Inventions. The year after he was chosen Dean of the University, and Anno 1409. by the consent of the whole University he was chosen Rector of it. He continued in the Exercise of his Ministry with admirable zeal and diligence, and faithfulness about the space of 12. years, Preaching and Instructing his People in the Principles of Divinity, which he confirmed by the holy Scriptures, and adorned by an exemplary and blameless life. He vigorously opposed the Popes proceedings, whereupon the Devil envying the peace and progress of the Gospel, stirred up Pope Alexander the fifth against him, who cited him to Rome to answer to such Articles as should be laid in against him: whereupon Huss sent his Procters to Rome, who appeared for him answered the charge, and cleared his innocence; yet did the Pope and his Cardinals condemn him for an Heretic, and Excommunicate him; which caused the Popish Clergy, and some of the Barons of Bohemia to oppose Huss, being thus excommunicated; and King Winceslaus banished him, but he was entertained in the Country, and protected by the Lord of the Soil 〈◊〉 Hussinets, where he preached in the Parish Church, and some places adjacent, confuting the Popish Doctrine of Merit of Works, and against the Pride, Idleness, Cruelty and Avarice of the Roman Court and Clergy, multitudes of persons resorting to his Ministry: Sometimes also he repaired to his Church of Bethlehem, and preached there. But upon the Popes death, the Cardinals being divided, chose three Popes, whereupon there was a Council called at Constance, Anno Christi 1414. unto which Council the Emperor Sigismund commanded Huss to come, giving him his safe Conduct for his coming, and return. And Master Huss relying upon the goodness of his Cause, the clearness of his Conscience, and the Emperors safe Conduct, with a cheerful mind and undaunted spirit went to Constance, and in his journey set up writings in every City, the tenor whereof was this; Mr. John Huss Bachelor of Divinity, goeth now to the Council of Constance, there to declare his Faith which he hath hitherto holden, and even at this present doth hold, and by God's grace will hold, and defend even to the death: therefore even as he hath manifested through all the Kingdom of Bohemia by his Letters and Intimations, willing before his departure thence to have satisfied and given an account of his Faith unto every man which should object or lay anything against him in the general Convocation held in the Archbishop of Pragues Court: So also he doth manifest and signify, that if there be any man in this Noble and Imperial City that can impute any Error or Heresy to him, that he would prepare himself to come unto the Council; for as much as the said Mr. John Huss is ready to satisfy every man at the said Council which shall lay anything to his charge, as touching his Faith.
In all Cities as he passed by, especially when he entered into Germany, a great number of people resorted to him, and he was everywhere kindly entertained, especially by the Citizens and Burgesses, that he confessed in a certain Epistle that he found in no place so great Enemies as in Bohemia: and when he came to Noremberg, certain Merchants that went before having given notice of his coming, almost all the Priests that were in the City came to him, desiring him that they might talk with him in private, to whom he answered that he desired rather to declare his mind openly then in hugger mugger, and so from dinner time till night he spake before the Priests, Senators, and many Citizens, insomuch that they all had him in singular estimation and reverence. One of his great Adversaries Stanis • aus Znoma, a Bohemian, as he was going towards Constance to accuse him, was stricken by God with a great Impostume whereof he died.
When Mr. Huss came to Constance, he was sent for to appear before some Cardinals to give an account of his Doctrine, but he told them that he came to do it before all the Council, yet if they would force him to do it before them, he doubted not but Christ would strengthen him to choose death for his glories sake, rather then to deny the Truth, which he had learned out of the holy Scriptures: After Examination they committed him to a filthy Prison, where, by reason of the stink, he fell sick and was like to die: In the mean time his Adversaries preferred Articles against him, wherein they had forged many things of their own heads, wresting, and perverting his godly and Orthodox sayings to a sinister sense that they might have whereof to accuse him: and thereupon desired of the Council that he might he condemned. Mr. Huss hearing of these their malicious proceedings, moved that he might have an Advocate, but that was denied him. Whilst he lay there in Prison, when he had in some measure regained his health, he wrote sundry Books. From that Prison he was removed by the Bishop of Constance to a Castle on the other side of the Rhene, where in the day time he was so laden with fetters on his Legs that he could scarce go: and every night he was fastened by the hands up to a rack against the wall: Hereupon many Noble men of Bohemia petitioned for his release, at least upon Bail, but that was denied.
The sum of the Nobles Petition was this; That whereas Mr. John Huss is freely of his own accord come to Constance under the Emperors safe Conduct, against all right and reason he is grievously imprisoned before he is heard, and at this present is tormented miserably with hunger, thirst, and fetters: though formerly at the Council of Pisa, held Anno Christi 1410. the Heretics which were condemned, were suffered to remain at their liberty, and to depart home freely: But Mr. John Huss, neither convicted, nor condemned, no nor so much as once heard, is taken and imprisoned, when as neither King nor any Prince Elector, nor any Ambassador▪ from any University is yet come or present: and though the Lord our King, together with the Nobles and Lord's here present have most instantly required and desired that his safe Conduct might not be violated, and that the said Mr. John Huss might be openly heard, being ready to render a reason of his Faith: and if he be convicted obstinately to affirm or maintain anything against truth and the holy Scriptures, that he is ready to amend the same: yet could be never obtain this: But the said Mr. John Huss, notwithstanding all this, is most grievously oppressed with fetters and irons, and so weakened with hunger and thirst, that it is to be feared that be will die in Prison. And although the Lord's of Bohemia here present are greatly scandalized with the trouble and torments of Mr. John Huss, contrary to the Kings safe Conduct: yet hitherto they have forborne to complain to the King that he might see his safe Conduct better observed, and the reproach and dishonor that is done to the Kindgom of Bohemia thereby, vindicated: and indeed they suffer these things patiently, least by any means trouble or vexation should arise to this Sacred Council by reason thereof: Wherefore we most earnestly desire and require your Fatherhoods, that for the honor of the safe Conduct granted by the King, and for the preservation and increase of the worthy fame and renown of the Kingdom of Bohemia, and your own also, you will hasten the dispatch of Mr. John Huss his business, seeing he is in great danger by reason of his strait Imprisonment if you delay him any longer. And whereas we the Nobles of Bohemia are informed that many slanderous reports are raised by back-biters against the famous Kingdom of Bohemia, as that the Sacrament is carried up and down in Vessels unhallowed, that Cobblers do administer it, and hear Confessions, &c. We therefore require and desire you that you will give no heed to such talebearers, who herein report untruths: also we require that such back-biters may be made known, and we doubt not easily to refell the false and trivolous slanders of these naughty persons, that hereafter they shall be ashamed to appear before the Lord King and your Reverences.
But notwithstanding this, they which were appointed for his Judges, in his absence heard his Enemies, examined witnesses against him: Judged his Doctrine not by the true Touch-stone of God's Word, but by the Popish Canons. Yet when the Council would have condemned him without hearing, the Emperor interposed, requiring that he should be first heard; but when he was brought before them, they made such a confused noise, railing upon him, that he could not speak one word. The next day when he was brought before them again, there fell out so great an Eclipse that the Sun was almost wholly darkened: but when Huss saw that he was like to meet with no Justice there, he appealed from them to the Pope, and from him to Christ, for which they derided him: But when he saw the cruelty of his Judges, the malice of his Accusers, the falsehood of his Witnesses, and the rage of all the Council against him, that breathed forth nothing but fire and fagots, he kneeled down, and commended his righteous cause to the Lord Jesus Christ, begging forgiveness for his very Enemies: yet he earnestly requested even with tears the Council that they would convince him of any Error by the Word of God, and he would willingly retract it: but nothing prevailing, they proceeded to condemn and degrade him; whereupon kneeling down, he said, Lord Jesus Christ, forgive mine Enemies, by whom thou knowest that I am falsely accused; forgive them I say for thy great mercies sake. In degrading him they pared off the Crown of his head, and the skin with a pair of shears: and to justify their proceedings against him, because the Emperor had given him his safe Conduct, the Council made a Decree, That Faith was not to be kept with Heretics. The Roman Agents persecuted him with such eagerness, that his Works were condemned to be burnt with him. When he was brought forth to be burned, they put on his head a Tripple Crown of paper, painted over with ugly Devils: But when he saw it, he said, My Lord Jesus Christ for my sake did wear a Crown of Thorns; why should not I then for his sake were this light Crown, be it never so ignominious? Truly I will do it, and that willingly. When it was set upon his head, the Bishops said, Now we commit thy soul unto the Devil: But I, said John Huss, (lifting up his Eyes towards Heaven) do commit my spirit into thy hands O Lord Jesus Christ, unto thee I commend my spirit which thou hast redeemed. As he was going to Execution, they burned his Books before his face, at which he smiled, and said unto the people, Think not good people that I die for any Heresy, or Error, but only for the hatred and ill-will of my Adversaries. When he came to the place of Execution, he kneeled down, and with his Eyes towards Heaven he prayed and repeated certain Psalms, and with a merry and cheerful countenance cried often, Into thy hands O Lord I commend my spirit. As he listed up his head in Prayer, the Crown of paper fell off; but a Soldier taking it up, said, Let us put it on again, that he may be burned with his Masters the Devils, whom he hath served. When he rose from his knees he said, Lord Jesus Christ, assist and help me, that with a constant and patient mind, by thy most gracious help, I may bear and suffer this cruel and ignominious death, whereunto I am condemned for the Preaching of thy most holy Gospel. And as they tied his neck with a chain to the stake, smiling he said, That he would willingly receive the same chain for Jesus Christ's sake, who he knew was bound with a far worse chain. When the fire was kindled, he began to sing with a loud voice, Jesus Christ the Son of the living God have mercy upon me; and at the third time that he repeated it, the wind drove the flame so into his face, that it choked him. The heart that was found amongst his bowels, being well beaten with staves and clubs, was at last prickit upon a sharp stake, and roasted at a fire till it was consumed. His ashes were diligently gathered up, and thrown into the River Rhene. He suffered Martyrdom, Anno Christi 1415. He told them at his death, That out of the ashes of the Goose (for so Huss in the Bohemian language signifies) an hundred years after God would raise up a Swan in Germany, whose singing would affright all those Vultures: which was exactly fulfilled in Luther, just an hundred years after. Upon his death the Bohemians under Ziska rose in Arms, and had admirable success against the Emperor and the Papists. And this pompous act of theirs had a very tragical event, the Bohemians maintaining war against the Emperor Sigismund for 17. years after, wherein he spent abundance of treasure, lost many brave Armies, and gallant men: and during these Wars a thousand Monasteries were overthrown, many Castles demolished, and Cities burnt: all which was a just revenging hand upon him for his perfidiousness and cruelty.
Before his going to Constance, Mr. Huss set up this Epistle upon the Gate of the Kings Palace.
Unto the Kings Majesty, the Queen, and to all such as are of his Council, and to all other Nobles and Magistrates which are now in the Kings Court, I John Huss do signify and publish, that being certainly informed that Letter • s are come from the Pope to the Kings Majesty, the contents whereof are these: That the King should extirpate all such Heretics as are lately sprung up in his Kingdom and Dominions: But I trust in God, that this fame is blown abroad without any desert: And it shall be our part to foresee and take heed that neither the Kings Majesty nor the Noble Kingdom of Bohemia shall suffer any trouble or reproach and slander for my sake. Wherefore now of late I have sent my Letters to and fro, which with great labor an • diligence I 〈◊〉 caused to be set up openly, with this intent, that •• ight thereby cause the Archbishop of Prague to be careful and diligent about the matter, signifying openly, that if there were any man in Bohemia, which did know me to be a follower of any fall or 〈◊〉 Doctrine, he should appear in the Archbishops Court and there declare what he thought. And forasmuch as there would none be found, or come forth which would accuse me, the Archbishop commanded me and my Procters to depart in peace. Wherefore I require and desire the Kings Majesty, which is the Defender of the Truth, also the Queen and their Counsellers, and all other Nobles and Magistrates, that they would give me a true Testimonial of this matter: forasmuch as I have oftentimes willed and attempted this, and no man bath either accused or molested me. I do it moreover to be known to all Bohemia, and all Nations, that I will with the first be present at the Council of Constance, in the presence of the Pope, and of all others that will come to that famous place: and that whosoever hath any suspicion of me, that I have either taught or defended anything contrary unto the Faith of Christ, let him come thither also, and declare before the Pope and all the Doctors of Divinity, what erroneous or false Doctrine I have at any time maintained or holden. And if he shall convince me of any Error, or prove that I have taught anything contrary to the Christian Faith, I will not refuse to suffer Whatsoever punishment shall be due to an Heretic: But I hope and trust even from the bottom of my heart that God will not give the victory to unfaithful and unbelieving men which willingly kick and spurn against the Truth.
At the same time also Mr. Huss sent his Proctor to the Bishop of Nazareth, who was Ordained by the Pope, Inquisitor for Heresies in the City and Diocese of Prague, requiring him that if he had found any Error in him, he would declare it openly: but the said Bishop in a public Assembly answered that he had often talken with John Huss, and that he never found anything in him but such as becometh a godly and faithful man, which also he attested by his Letters in writing. Shortly after also all the Barons of Bohemia being assembled in the Abby of St. James, the Archbishop of Prague being present also, John Huss presented a supplication to them, wherein he most humbly desired the Barons to request the Archbishop, that if he did suspect him for any Error or Heresy, he should declare it openly: for that he was ready to suffer correction for the same at the Archbishops hands: and that if he had found no such thing in him, that then he would give him a Testimonial thereof, that being armed therewith he might the more freely go unto the Council: Hereupon the Archbishop did openly confess before all the Assembly that he knew not the said John Huss was guilty of any such thing.
Johannes Hussi opera, quae extant omnia, impressa sunt Novimb • rgae in Officina Montani & Neuberi, Anno Christi 1558.
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JEROM OF PRAGVE
The Life of Jerome of Prague who died,
An. Christi 1416.
JEROM OF PRAGVE
HIerom of Pague, a Bohemian born, a man famous for Courage, Comliness, Virtue, Learning, and Eloquence: when he understood that the Public Faith was violated, his Country slandered, and Huss burnt, he travelled to Constance, April the 4. Anno Christi 1415. But no sooner came he thither, but he understood that watch was laid for him to apprehend him, whereupon the next day he went to Iberling a City of the Empire, and a mile from Constance. From thence he sent to Sigismund King of Hungary, and his Barons, but especially to the Council, most earnestly requesting that they would give him a safe Conduct freely to come and go, and then he would come in open Audience to answer every man, if any would appear to charge him with any crime: but this was denied him both by the King and Council, whereupon the next day he wrote sundry intimations and sent them to Constance, causing them to be set upon the gates of the City, upon the doors of Churches, Monasteries, of the houses of the Cardinals, and other Noble personages, the tenor whereof was this: Unto the Noble Emperor, &c. I Jerome of Prague, Master of Arts of the University of Paris, Cullen, Heidelberg and Prague, by these my Letters do notify to the King and Council, and to all others, that because of many crafty slanderers, back-biters, and accusers, I am ready of mine own free will to come unto Constance, there to declare openly before all the Council the purity and sincerity of my Faith and mine Innocency: but this I will not do in corners, secretly before any private or particular person: wherefore if there be any of my slanderers of what Nation soever, that will charge me with Error or Heresy, let them come forth openly before the Council, and in their own names object against me, and I will be ready to answer them: and if I shall be found guilty of any Error or Heresy, I will not refuse openly to suffer such punishment as shall be meet for an Heretic: wherefore I humbly desire a safe Conduct as afore: But if (seeing I offer such equal terms) before any fault be proved against me, I shall be arrested, imprisoned, or have any violence done to me, that then it may be manifest unto all the World that this Council doth not proceed according to the rules of equity and justice, the rather seeing that I am come hither freely, and of my own accord, &c.
But notwithstanding all this, no safe Conduct would be granted him: wherefore the Lord's of Bohemia gave him their Letters Patents under their Seals to testify the truth of the premises: with the which Letters he returned again towards Bohemia: but by the treachery and subtlety of his Enemies he was apprehended by the way in Hirsaw, and by the Officers was carried before the Duke: who presently after carried him bound to Constance; and for a greater disgrace they put a bolt of Iron upon his wrists with a long Iron chain at it, by which they led him through the City to the Cloister of the Friar Minors, where all the Priests, Scribes and Pharisees were met together, and when he came before them, some of the Bishops said to him: Jerome, why didst thou fly and run away, and not appear when thou wast cited? To which he answered, Because I could get no safe Conduct neither from you, nor the King; and perceiving that I had many bitter Enemies in the Council, I would not be the Author of mine own peril: But had I known of your Citation, assuredly though I had been in Bohemia, I would have appeared: Then a great rabble of Priests cried out against him, and Gerson the Chancellor of Paris, and the Chancellor of Cullen, and the Chancellor of Heidelberg charged him with Errors delivered in those Universities: to which he answered, that what he had delivered there, he would justify now; yet if any could convince him of Error therein, he would willingly be informed: Hereupon some cried out, Let him be burned, let him be burned; Then was he delivered bound to the Officers to be put into Prison; As soon as he came thither, one called to him at his window, saying, Mr. Jerome, be constant and fear not to suffer death for the Truths sake, of which when you were at liberty you did Preach much good: To whom he answered, Truly brother, I do not fear death, &c. But the Prisonkeeper coming to the man drove him away with strokes from the window: Presently after the Bishop of Rigen sent for Jerome, strongly bound with chains, both by the hands and neck, and sent him to a Tower, where they tied him fast to a great block, and his feet in the stocks, his hands being also made fast upon them, the block being so high that he could by no means sit thereon but his head must hang downwards: where also they allowed him nothing but bread and water: But within eleven days, hanging so by the heels, he fell very sick; yet thus they kept him in Prison a year wanting seven days, and then sent for him, requiring him to recant, and to subscribe that John Huss was justly put to death, which he did, partly for fear of death, and hoping thereby to escape their hands: after which they sent him back to Prison, and kept him guarded with Soldiers, yet not so strictly chained as before. Afterwards they sent to examine him again, but he refused to answer in private, except he might be brought before the Council; and they (supposing that he would openly confirm his former recantation) sent for him thither, May the 25. 1416. suborning false witnesses to accuse him; but he so learnedly cleared himself, and refelled his Adversaries, that they were astonished at his Oration, and with shame enough were put to silence: He also concluded his Oration with this, That all such Articles as Wycliffe and Huss had written against the enormities, pomp, and disorder of the Prelates, he would firmly hold and defend, even unto the death; and that all the sins that he had committed, did not so much gnaw and trouble his conscience, as did that most pestiferous act of his in recanting what he had justly spoken, and in consenting to the wicked condemnation of Huss, and that he repented with his whole heart that ever he did it: This so enraged them that they proceeded to condemn him; whereupon he said: I after my death, will leave a remorse in your conscience, and a nail in your hearts; Et cito vos omnes at respondeatis mihi coram altissimo, & justissimo judice post centum annos: I here cite you all to answer to me before the most High and just Judge within a hundred years. When he was brought forth to Execution, they prepared a great and long paper painted about with red Devils, which when he beheld throwing away his hood, he took the Miter, and put it on his head, saying, Our Lord Jesus Christ, when he suffered death for me • ost • wretched sinner, did wear a crown of thorns upon his head: and I, for his sake, will willingly wear this Cap. As he went to the place of Execution, he sung some Hymns; and coming to the place of Execution, where John Huss was burned, he kneeled down, and prayed fervently. He was bound to the Image of John Huss, and so fire was set to him, which he endured with admirable valor: for standing at the stake bound, and the Executioner kindling the fire behind him, he bade him kindle it before his face; For (said he) If I had been afraid of is, I had not come to this place having had so many opportunities offered to me to escape it. The whole City of Constance admired his constancy, and Christian magnanimity in fuffering death. At the giving up the Ghost he said,
An aliquid ab Hieronymo Pragensi scriptum sit, posteris{que} relictum, ignoro: credibile verum est, virum tam doctum, ac eloquentem quaedam scripsisse, Orationes quas in Academiis illu strioribus habuit, tum Themata quae proposuit, forte in lucem edita, suppressa fuare, & extincta ab iis qui, more suo, lucem ferre nequeunt.
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MARTIN LVTHER
The Life of Martin Luther, who flourished
Anno Christi 1500.
MARTIN LVTHER
MArtin Luther was born at at Isleben in the Earldom of Mansfield, Anino Christ 1483. of good parents. His Fathers name was John Luther, who first lived at Isleben, and afterwards removed to Manfield, where he had some metal Mines, and was chosen a Magistrate, and was grateful to all for the integrity of his life. His Mothers name was Margaret Lindeman, who was adorned with such Virtues as became an honest Matron, but especially she was eminent for chastity, the fear of God, and often calling upon his name. As soon as this their son was capable of Learning, they first trained him up in the knowledge and fear of God, and in the Exercise of other virtues under their own wings: Then their care was to educate him in human Learning, for which end they set him to school to George Aemilius: and though at this time the darkness of Popery had much obscured the light of Truth, yet it pleased God to preserve in the Schools the Catechisms containing the Principles of Religion, the use of singing Psalms, and some forms of Prayer.
At fourteen years of age, he went to Magdeburg, where he lived a poor Scholar one year: From thence he was removed by his Parents to Isenach, where was a famous School, and where he first tasted the sweetness of Learning, and so after a while went thence to the University of Erford, Anno Christi 1501. There he profited so much in the knowledge of Logic, and other Learning, that the whole University admired his wit.
At twenty years old, he was made Master of Arts, and Professor of Physicks, Ethics, and other parts of Philosophy. Then he betook himself to the study of the Law: but at the age of twenty one (being affrighted at the violent death of a faithful companion of his whom he dearly loved) he betook himself into the Augustine Monks College in Erford, writing to his parents the reason why he changed the course of his life.
In the Library of that College he met with a copy of a Latin Bible, which he had never seen before and with admiration, observed that there were more portions of holy Scripture, then were read in the Churches, which made him wish that he had the like book: And it pleased God that not long after he obtained his desire, and fell close to the study thereof, some sickness and fear also whening him on in those studies.
Afterwards falling into a violent disease which threatened death, an old Priest came to him, saying, Sir, be of good courage, your disease is not mortal: God will raise you up to afford comfort to many others: which also came to pass, and he was much cheered up by conference with that Priest, who largely discoursed with him about Justification by Faith, and explained the Articles of the Creed to him.
Then did Luther read over Augustine's Works, where he found the same Doctrine of Justification by Faith frequently confirmed. He read over the School-men also, especially Occam, and in these studies he spent five years in that Collegde.
Anno Christi 1507. he was made Presbyter: and John Staupicius endeavoring to promote the University of Wittenburg (then lately begun) knowing the wit and Learning of Luther, removed him thither, Anno Christi 1508. when he was but 26 years old, where by his labors he did much good; Three years after he was sent to Rome in the behalf of his Convent, where he saw the Pope, and the manner of the Roman Clergy, concerning which he saith; At Rome I heard them say Mass in such a manner as I detest them: for at the Communion Table I heard Curtisans laugh and boast of their wickedness, and others concerning the Bread and Wine of the Altar, Saying, Bread thou art, and Bread thou shalt remain; Wine thou art, and Wine thou shalt remain.
Upon his return from Rome, he was made Doctor in Divinity at the charge of Duke Frederick, Elector of Saxony, who heard him Preach, and admired the foundness of his Invention, the strength of his Arguments, and the excellency of the things which he delivered.
Soon after he began to explain the Epistle to the Romans, and some Psalms, where he shown the difference between the Law and Gospel; refuted Justification by Works, &c. And his demeanor agreed with his Doctrine; his speech seemed to come from his heart, not from his lips only. Then he betook himself to the study of the Greek and Hebrew.
This year 1517. was by the account of Scultetus the 356. from the Reformation of Religion in France by the Waldenses: the 146. from the first confutation of Popish Errors in England by John Wycliffe. The 116. from the first year of the Ministry of John Huss, who opposed the Errors of Popery in Bohemia. The 36. year from the condemnation of Dr. Wessalia, who taught at Worms the same Doctrine before Luther was born, that Luther did afterwards.
Anno Christi 1517. John Tecelius brought Indulgences into Germany to be sold, averring that he had so large a Commission from the Pope, that though a man had deflroured the blessed Virgin, yet for money he could pardon his sin: Luther 's zeal being inflamed herewith, it caused him to set forth some propositions against Indulgences, which so enraged Tecelius, that wheresoever he came he declamed against Luther, and set forth contrary positions, and not content therewith, he burned openly Luther's propositions, and the Sermon which he wrote about Indulgences: This caused the Students at Wittenburg to burn his positions also.
The Propositions which Luther set up, were 95 in number: After which he made this Protestation; I Martin Luther, Doctor of the Order of the Eremites at Wittenburg, would have it publicly testified that, I have set forth certain Propositions against the Popes Indulgences as they call them; But albeit neither the famous and worthy School of ours, nor the Civil nor Ecclesiastical Power hath hitherto condemned me: yet (as I hear) there are certain men of a violent and bold wit, who dare to pronounce me an Heretic, as if they well understood and thoroughly knew the whole matter: But I beseech everyone, as I have often done before, so now by the Christian Faith, that they either show me a better way if it be revealed by God to any of them, or else let them submit their sentence to God and his Churches Judgment. For neither am I so rash that I would have my Opinion alone to be preferred before all others, neither am I so doltish that I would have the Word of God to be placed after Fables devised by Human Reason.
Anno Christi 1518. Andrew Bodenstein, from his Native place called Caralostadius, with many other Divines of Wittenburg defended Luther's Doctrine by their writings. Also the Elector of Saxony of his own accord, without entreaty, took upon him the Patronage of Luther, neither would he suffer that he should be drawn to Rome. Also about the same time Luther (contrary to the advice of his friends) went to the Chapter of the Augustine Friars held at Heidelberg to defend his Doctrine, and show his obedience to their Summons. He was honorably entertained by the Bishop of Wurstburg, and at Heidelberg by Wolfgang the Count Palatine.
Amongst the Friars there he disputed of 28 Paradoxes which he propounded out of St. Paul's Epistles concerning Justification by Faith without works. Bucer being present, and taking notes at this Disputation, wrote thus of it to Beatus Rhenanus. His sweetness in answering (saith he) was admirable, his patience in hearing was incomparable: you might have seen the acuteness of Saint Paul in resolving doubts, so that he brought them all into admiration of him, by reason of his short and pithy answers, and those taken out of the Storehouse of God's holy Scriptures.
In his return when he was at Erford, he wrote to Jodocus, a Divine of Isenach, who had been his Master, wherein he thus expresseth himself: The whole University of Wittenburg is of my mind concerning the Doctrine of Faith and Works except one Licenciat, and also the Duke of Saxony: The Bishop of Brandenburg (who is my Ordinary) and many Prelates, and the more Ingenuous Citizens say with one mouth that they never knew Christ and the Gospel before.
August following, Maximilian the Emperor, hearing of these Controversies between Luther & others, presently wrote to the Pope to provide timely remedies against those spreading evils (as he called them) promising, that whatever he should Decree about the same, he would see that it should take place through all the Provinces of the Empire. Hereupon Pope Leo citeth Luther to Rome, which he also signified to his Legat Cardinal Cajetan in these words, Hearing that Luther defendeth certain ungodly opinions, estranged from those of the Church of Rome, which is the Mistress of Faith and Religion, out of my Fatherly affection desiring to repress his rashness, I have commanded the Bishop of Aeculan to cite him to Rome to answer those accusations that are laid against him. This the said Bishop hath done, yet Luther is so far from returning to soundness, that being stubborn in his Heresy, he hath set out writings much worse then the former, to my great grief and perturbation, &c. Then he proceeds to require the Cardinal to see that Luther were brought to Auspurg, and that he should implore the Emperor and Princes to set a guard upon him, and carry him to Rome: yet withal if he should repent, and voluntarily confess his fault, he bade the Cardinal pardon him, otherwise to interdict him from holy services, &c.
The Pope also wrote to the Duke of Saxony, in which Letter after a few flatteries, he tells him that he heareth many and grievous complaints against Luther, (an undone man) who forgetting his Order and Profession doth many things very saucily against the Church of God with great confidence: braging that he is defended with the favor of his Prince, and that he fears the authority of no man: which thing he presumes to be false and scandalous to the Prince: yet (saith he) I am willing to write to you, to admonish you to be mindful of the dignity and splendor of your Ancestors, flying not only the fault, but also suspicion of it, &c. After which he tells him that it properly belonged to the Church of Rome to judge in these causes of Religion, and therefore requires him at the request of his Legat to see that Luther be sent to Rome, that there he might be either censured or pardoned according to his deserts.
The Pope wrote also to the Master of the Augustine Monks, exhorting him by his Authority to endeavor to recall Luther from his undertakings, and to solicit him earnestly thereto both by Letters and learned men: withal telling him that this must be done speedily, whereby he might quench the flame that was but lately risen, whereas by delays it was to be feared that the danger would grow greater and greater; for the timely suppressing whereof he required him to use all his study, care, and diligence.
When Luther saw that he was called to Rome, he earnestly solicited that his cause might be heard in Germany, before fit Judges appointed thereto, and in a place least subject unto danger. The University also of Wittenburg wrote to the Pope, giving a notable testimony unto Luther both for his Life and Learning: They said also that in regard of his sickliness, and the danger of the way, he could not go to Rome: they beseeched the Pope that he would think no otherwise of him then of a good man: that certain things indeed were propounded by him only for Disputation sake, not to define them: that his Adversaries interpreted him in the worse sense, and thereby much exasperated him: beseeching him to give credit to this their Testimony.
They wrote also to Charles Miltitius, a Germane, who was Chamberlain to the Pope, highly commending Luther, and desiring him to procure of the Pope that indifferent Judges might be appointed to hear his cause in Germany: presuming that he being a German, would favor his Country-man who was oppressed with slanders, and in danger of his life in an honest cause.
Prince Frederick also the Elector of Saxony, treated with Cardinal Cajetan, and so prevailed with him, that Luther should be called to Auspurg, there to plead his cause before the Cardinal.
About this time the Bohemians sent a Book to him written by John Huss, encouraging him to constancy and patience, confesting that what he taught was sound and right.
In a Letter to Spalatinus he thus writes; In what matter soever I have not so roughly dealt with the Romanists, let them not ascribe it to my modesty, nor to their deserts, but to my respect to my Prince and his Authority, and to the common good of the Students of Wittenburg: As for myself, Contemptus à me est Romanus & favor, & furor: I contemn Rome's favor and fury: Let them censure and burn all my books, I will do the like by theirs, and will put an end to all my humble observance of them, which doth but incense them more and more.
The Elector of Saxony telling Erasmus that he wondered at the Monks and Popes extreme hatred of Luther: Erasmus answered, Your Highness needs not wonder at it, seeing he deals against the Monks Bellies and the Popes Crown. And the same Erasmus being proffered a great Bishopric if he would write against Luther, answered, That Luther was too great a man for him to deal with, and that he learned more from one short page of Luther's writings, then from all Thomas Aquinas' s great Books. Erasmus also in a Letter to the Archbishop of Mainz, saith, That many things were in the Books of Luther condemned by Monks and Divines for Heresy, which in the Books of Bernard and Augustine are reputed sound and godly.
About the same time Margaret, Caesar's Aunt, who governed the Low-Countries, when the Masters of Lovan complained to her that the writings of Luther overthrew the whole Christian Common-wealth; she asked them, what kind of man that Luther was ? To whom they answered, An unlearned Monk: whereupon she replied: Therefore do you who are many learned men, write against that one unlearned fellow: For sure the World will sooner believe many learned, before one unlearned man.
Luther being cited, as we said before, to appear before Cardinal Cajetan at Auspurg, went thither, and having obtained a safe conduct from the Emperor Maximilian, he appeared before the Cardinal, where he justified his Doctrine, and proffered to maintain the same either by Disputation or Writing: The Cardinal being much offended with him for his bold speech, would not suffer him to come before him anymore: Hereupon Luther, after five or six days stay, when he heard no more from him, appealeth to the Pope, and so departeth home. But the Cardinal wrote after him to the Duke of Saxony, That as he tendered his own honor and safety, he should expel Luther out of his Dominions: This Letter the Duke sent to Luther, who wrote back again, that rather then he would any way endanger his Prince, he would depart thence, and go whitheresoever it should please the Lord to lead him. But the whole University of Wittenburg (seeing the cause of God in danger by this means to decline) wrote to the Prince, humbly beseeching him, that of his Princely Honor, he would not suffer Innocency to be thus oppressed by mere violence: but that the Error might first be shown, and Luther be convicted of it, before he be pronounced guilty: Hereupon the Duke hearing Luther Sermons, and reading his Books with more diligence, began to favor his quarrel more then he did before, and thereupon wrote back to the Cardinal to this purpose: That whereas he had promised that Luther should come to Ausparg that being done, he could do no more: That the Legat had also promised him that he would dismiss Luther in a friendly manner: But that it seemed a wonder to him that he would have forced Luther to a recantation before he had pleaded his cause: That there were many not only in his Jurisdiction, but in other places also that were learned and virtuous persons which did not condemn Luther's Doctrine, but they which opposed him were men drawn thereto through filthy covetousness: But if they would show him his Error, he would then do therein the Office of a Christian Prince, as one that respected the glory of God, and desired to provide for the peace of his Conscience; and that whereas (beyond his expectation) he wrote that Luther should be prosecuted at Rome, and therefore required that either he should be sent to Rome, or banished his Dominions: he answered that he could not agree thereto: First, because his Error is not yet shown him: Secondly, because it would be an intolerable loss to the University of Wittenburg, which he had lately founded, wherein were many Students and Learned men which loved Luther exceedingly, who had deserved so well of them; That Luther is still willing to come to a Disputation in a place not suspected, and to submit to the judgments of such as can bring anything more right, or to answer by writing; That he thinketh it just that this be granted him, and requesteth that it may be so done, that so it may appear why he is counted an Heretic, and what himself ought chiefly to follow, assuring him that he will maintain no Error: And as he is unwilling to depart from the observance of the Church of Rome, so neither can he condemn Luther, till his Errors and Crimes be detected.
After the death of Maximilian, and the Coronation of Charles the fifth, the Pope sent to the Duke of Saxony by some Cardinals, requesting him, that he would cause all Luther's Books to be burnt; and that he would see Luther either to be executed in Saxony, or else that he would secure him, and send him to Rome; To which the Duke answered, That he was ready to show his obedience to the Pope, but yet he could not send Luther to him, till his cause was heard before the Emperor, and till he was convicted of Error; and then if he recanted not, he should find no favor at his hands.
About this time, many Adversaries being risen up against Luther, there was a Disputation appointed a Lipsick, to which Luther came accompanied with Phil. Melancthon, who was come to Wittenburg the year before: On the adverse party came John Eckius, a bold and confident Divine: This Disputation lasted fourteen days, which was after published in print by Luther and Petrus Mossellanus.
Presently after, the Friars grievously charged the Pope with neglect of his duty, in that minding his pleasures so much (whereunto he was wondrously addicted) he in the mean time neglected the care of the Church, in not timely suppressing the Doctrine of Luther: The Bishops also of Germany having condemned the Doctrine of Luther, wrote earnestly to the Pope against him, whereupon the Pope calling together the Cardinals, Bishops, Divines, and Canonists, referred the business wholly to their pleasures, who after much contention and wrangling amongst themselves, at last concluded that a certain day should be appointed for Luther's appearing, and that his Books should be burnt openly.
The Court of Saxony hearing these things, was somewhat troubled, which when Luther perceived, he began to bethink himself of retiring into Bohemia: which being taken notice of, Sir Francis of Sickingen, Sir Vlrick of Hutten, and Silvester of Scavenberg, a Noble Franconian, offered him both entertainment and patronage; entreating him not to go into Bohemia, but to come into Franconia, if the Romans curses did prevail, promising him an hundred Noble Horse-men of Franconia for his guard. Hereupon Luther's courage increaseth, and he giveth notice to the Cardinal of Saint George, that if the Popes curses drave him out of Wittenburg, they should get nothing by it, seeing there were now, not only in Bohemia, but in the midst of Germany such as were able and willing to defend him against the Popes power: And then (saith he) being safe guarded by these Protectors, I shall more cruelly inveigh against the Romanists then if you let me alone in peace under my Prince.
Yet June 15. the Pope publisheth his Bull against Luther, and all his partakers: Forbidding upon pain of Excommunication, the reading or keeping any of his Books: commanding all men to apprehend him, and bring him to Rome: and interdicting all places where he should come.
This Bull in many places of Germany was opposed and torn in pieces: and Sir Vlrick Hutten published it with interlineary Glosses, and marginal Notes, to their great disgrace.
But before this came abroad Luther had published his Book De Captivitate Babylonica, wherein he professed that he was daily made more learned, wishing that his Books about Indulgences were burned, and that instead thereof this Position were set forth, Indulgences are the wickednesses of the flatterers of Rome. And when the Popes Bull came forth, Luther Excommunicated the Bull itself and the Authors of it; He also published a defense of all the Articles condemned by the Pope, appealing from the Pope to a Council.
After this the Cardinals, according to the their Commission, told the Duke, that they could do no less then burn Luther's Books; which accordingly they did: But Luther hearing of it, being accompanied with all the University, he also openly burnt the Popes Decrees, and his Bull lately sent out against him. At which time he added these words, Because thou hast troubled the holy one of the Lord, eternal fire shall trouble thee.
A while after the Emperor Charles the fifth coming into Germany, Prince Frederick of Saxony accompanied him to Worms, from whence he wrote to Luther that he had obtained of the Emperor to hear him openly at the Diet: to which Luther answered, that it was very welcome news to him that the Emperor would take to himself the hearing of his cause, promising to do all which he could with a safe conscience, and not wronging the cause of Christ.
March the sixth, the Emperor sent for him, and withal sent him a safe Conduct, requiring his repair thither within 21 days: but many of his friends dissuaded him from going, to whom he answered, That these discouragements were cast into his way by Satan▪ who knew that by his profession of the truth in so illustrious a place, his Kingdom would be shaken, and therefore if he knew that there were as many Devils in worms as Tiles on the Houses, yet would he go thither, &c.
April the sixteenth, Luther came to Worms: whereupon some persuaded the Emperor to deal with him as the Council of Constance had dealt with John Huss: But the Emperor said, That the Publik Faith was not to be violated. The next day Luther appeared before the Emperor, and a frequent Assembly of the Princes, at which time Eccius, a Lawyer, at the command of the Emperor, made a speech, in the end whereof he asked him whether he would recant and retract his works? To which Luther after deliberation, answered, Of my Books (saith he) some tend to Faith and Piety; to these my Adversaries give an ample testimony: others are against the Pope and his Doctrine; should I revoke these, I should confirm his Tyranny: others are against private men who defend his cause; in these I confess, I have been too vehement, yet I cannot revoke them, unless I will set open a gap to the impudency of many. But Eccius told him that the Emperor was not satisfied with this answer, but required his recantation. To which Luther answered, I beseech you, give me leave to maintain the peace of my own conscience, which, if I should consent to you, I cannot do. For unless my Adversaries can convince me by sound Arguments taken out of the holy Scriptures, I cannot satisfy my conscience. For I can plainly prove that both Popes and Councils have often erred grievously: and therefore it would be an ungodly thing for me to assent to them, and to depart from the holy Scriptures which is plain and only cannot err. And so he departed at that time. But the next day the Emperor sent his Letter to the Assembly of the Princes, wherein he wrote that his Ancestors had always professed the Christian Religion, and had observed the Church of Rome, which seeing Luther now opposed, and flood stiffly to his opinion, it behooved him to proscribe him and his companions, and to provide fit remedies to quench that flame. Yet that he would keep the Public Faith given him, so that he might return safe to his own home. The Princes were divided in their opinions; but the major part held that he was not rashly to be condemned, because the Emperor being a young man, was instigated against him by the Pope and his Ministers.
A few days after the Bishop of Trevers appointed Luther to come unto him, with whom also some other of the Princes were assembled: at which time they used many Arguments to draw him to a recantation, and concluded that they perceived that if he refused, the Emperors purpose was to banish him out of the bounds of the Empire, and therefore they exhorted him seriously to think upon the same. Luther answered that he was very thankful to them that so great Princes would take so much pains for his sake who was so mean, and unworthy a person: yet he told them that he would rather lose his life then depart from the manifest Truth of the Word of God, seeing its better to obey God then man, &c. Then was he commanded to withdraw: and there came to him one • aeus a Lawyer; who persuaded him to submit his writings to the judgment of Caesar and the Princes: To whom he answered, that he would not decline the judgment of Caesar, and the Orders of the Empire if they would be guided by the Word of God which (saith he) makes so plain for me, that unless they convince me of an Error, I cannot depart from mine opinion.
Shortly after the Emperor sent to him to depart home, giving him 21 days for his return, commanding him neither by writing nor word to declare anything to the people by the way. And after his departure the Emperor proscribed him. After the publication whereof, Prince Frederick appointed certain Noble men, whom he most confided in, to convey him to a secret place thereby to avoid the danger, who accordingly conveyed him privately to Wartsburg, which he called his Patmos, where he continued ten months, and wrote divers useful Treatises. The Papists employed Wizards to descry him, but they could not certainly design the place where he was.
In Luther's absence, the University of Wittenburg solicited Prince Frederick to abolish the Mass out of his Jurisdiction, showing him the impiety of the same, and that it was invented but about 400 years before for the Popes profit, to which the Prince gave them a very prudent and pious answer.
Anno Christi 1522. Luther wrote to Melancthon, to provide him a lodging at Wittenburg: For (saith he) the Translation of the Bible will urge me to return. For having translated much of the Bible into Dutch in his Patmos, it was necessary for him to confer with learned men, and to have their help and assistance about the same.
In his absence, Justus Jonas, Caralostad, Phil. Melancthon, Ampsdorfius, &c. had removed private Mass, Images, auricular confession, Prayer to Saints, &c.
March the sixth, Luther came back to Wittenburg, and preached every day, taxing the Reformers in one of his Sermons, as if they had erred in abolishing the Mass: Not (saith he) because it's sinful to do it, but because they have not done it in a right order, &c. And as touching the pulling down of Images he said, If any worship Images, they are to be abolished; otherwise they are to be endured: yet I wish they were all taken away because of the abuse of them, which we cannot dissemble.
Caralostadius was much nettled with these and other such like speeches, who was the chief doer in these matters, saying that Luther would have all men enslaved to his authority, and would suffer no man to do or write anything whereof himself was not the first Author.
Presently after Luther excused himself by Letters to Prince Frederick for returning to Wittenburg without his leave, and concludes that he returned to Wittenburg under a stronger protection then the Elector could give him; for saith he, God alone can order and promote the Truth without any man's excessive care, and helping hand: Therefore in this cause, he that most strongly trusts to God's assistance, he most surely defends himself and others.
Anno Christi 1522. He printed the New Testament (translated by him in his Patmos ) into the Germane tongue, and revised by Melancthon, whereat our King Henry the Eighth, and George Duke of Saxony were much troubled.
About this time Thomas Muncer, an Anabaptist, wrote a Fanatick Book against him and his Doctrine, and the Boors seduced by him, rose in Arms, publishing their demands, whereof these were some: That they might choose their own Ministers: That they might pay no Tithes, but of corn only, which also might be distributed partly to the Ministers, partly to the Poor, and other common uses. That they should not be used as servants, who were made free by the blood of Christ, &c. To these Proposals Luther wrote an answer, That indeed Princes grievously offend by forbidding the sincere Preaching of the Gospel, and for overburdening of their subjects: But yet for these things the subjects may not take Arms against their Magistrates: That there was no reason why they should place their hope in the multitude, seeing God can easily destroy them: That they abused the Name of God, pretending it for their Sedition, as if they desired to promote the sincere glory of God, the Doctrine of the Gospel, Justice and Equity, whereas indeed they go about to take from the Magistrate the power that God hath given him, and whom God hath commanded them to obey. Afterwards he proceeded to examine their Demands, showing that the most of them were contrary to the Law of Nature and Equity, telling them also how great their confusion would be, should they be granted. And for the rest, which seemed to be grounded upon any Equity, he referred them to be examined by the Lawyers. Lastly, he exhorted them lovingly and brotherly to lay down their Arms, and to obey their Magistrates: telling them that they might remove from those places where the Preaching of the Gospel is forbidden: but they may not oppose themselves violently against their Magistrates.
But when this admonition prevailed nothing, he wrote another Treatise, wherein he exhorted all men to join together for the utter subversion of these Theevish incendiaries, as for the quenching of a common fire.
Thomas Muncer (a phanatical Preacher) sowed the seeds of this Sedition, and was holpen much by one Pseiffer: These vented their dreams, and told their followers that they should kill their Enemies as Mice in a Barn. Hereupon some of the Princes assembled their Forces, and pitying this wretched seduced multitude, offered them peace if they would lay down their Arms, and depart home: But Muncer told his followers, that the Princes were afraid, and that by a Divine Revelation he could assure them of victory: Hereupon they came to a battle, wherein 5000 of them were slain, and the rest fled to Francusium: but the Princes pursuing them, took the City, put 300 more to death: and Muncer being taken, was brought before the Princes, who chid him for his proceedings, and then racked him to confess his complices: Upon the wrack he cried out grievously, whereupon Prince George of Saxony said, But think upon the slaughter of the poor wretches, who being deceived by you, perished yesterday: Upon this Muncer laughed out right, and said, Why? they would be deceived. When he was to be beheaded, he was so faint-hearted that he could not rehearse the Apostles Creed: with him also was beheaded Pseiffer, and some others: and shortly after was finished that mournful war of the Clowns, whereinin several places were slain above fifty thousand, some say one hundred thousand.
Anno Christi 1525. Luther married Catherine a Bore • , who had formerly been a Nun. This Luther's friends disliked very much, that he should marry at so unseasonable a time, when Germany weltred in the blood of the Clowns, and Saxony mourned for the death of Frederick their Prince: But Phil. Melancthon wrote thus to Camerarius. Perhaps some will wonder that Luther should marry in these unhappy times, as if he cared not for those mischiefs which are before our Eyes: But I think this was the occasion of it: you know well enough his course of life, that he is none of those that shun meetings; I think better to leave you to think the rest, then that I should write it: If any undecent thing be reported by the people of him, it's alye and a calumny. I judge also that nature compelled him to become as husband. If anything seem unseasonable and unadvised, it must not trouble us too much: perhaps there is some hidden and divine matter in it, into which it becometh not us curiously to search, and because I see him sorrowful for the change of his condition, I labor to comfort him all that I can.
Anno 1527. he fell sick of a congealing of blood about his heart; but by the drinking of the water of Carduus Benedictus, he recovered. Presently after (on a Sabbath day) he endured a spiritual temptation, which he called the buffeting of Satan: It seemed to him that swelling surges of the Sea did sound aloud at his left Ear, and that so violently, that die he must, except they presently grew calm: afterwards when the noise came within his head, he fell down as one dead, and was so cold in each part, ut nec calor, nec sanguis, nec sensus, nec vox superesset: that he had remaining neither heat, nor blood, nor sense, nor voice; but when his face was sprinkled with cold water by Justus Jonas, he came to himself, and prayed most earnestly, and made a confession of his Faith, saying, That he was unworthy to suffer Martyrdom, which by his proceedings he might seem to run upon. He often mentions this temptation in his Letters to his Friends, and was confirmed in his Faith by receiving absolution from a Minister, and the use of the Sacrament.
Melancthon knowing the rage of the Papists, and Caesar's threats to subvert the Gospel, was much troubled at it, and gave himself wholly up to grief, sighs and tears; whereupon Luther wrote to him: In private conflicts I am weak, and you are strong; but in public conflicts, you are found weak, and I stronger; because I am assured that our cause is just and true: If we fall, Christ, the L • rd and Ruler of the World falleth with us▪ and suppose he fall, Mallem ruere cum Christo, quàm regnare cum Caesare, I had rather fall with Christ then stand with Caesar: I extremely dislike your excessive cares, with which you say, that you are almost consumed: That these reign so much in your heart, it is not from the greatness of the danger, but the greatness of your incredulity. Si piam, & justam causam defendimus, cur Dei promistis non confidimus? praeter vitam hanc misellam Satanas, & mundus nobis eripere nihil potest. At vivit, & in sempiternum regnat Christus, in cujus tutela consistit veritas: Is nobis aderit: is etiam causam hanc, quae non nostra, sed ipsius est, ad optatum producet finem. If the cause be bad, let us revoke it, and fly back: if it be good, Why do we make God a liar? who hath made us so great promises: Cast thy care upon the Lord, &c. Be of good comfort, I have overcome the world. If Christ be the conqueror of the world, why should we fear it as if it would overcome us? A man would fetch such sentences as these upon his knees, from Rome or Jerusalem. Nolite igitur timere, estote fortes, & laeti, nihil solliciti, Dominus prope adest: Be not afraid; be courageous and cheerful: solicitous for nothing The Lord is at hand to help us. And in another place when our King Henry the Eighth had written bitterly against him: Agant quicquid possunt Henrici, Episcopy, atque adeo Turca, & ipse Satan, nos filii sumus regni, &c. Let the Henries, the Bishops, the Turk, and the Devil himself do what they can; we are the children of the Kingdom, worshipping, and waiting for that Savior, whom they, and such as they, spit upon and crucify.
Concerning this his answer, Erasmus thus writes, If (saith he) Luther commending the Kings good intention, had proceeded by strong Arguments, without violating the Kingly Majesty, in my judgment, he had taken a better course for the defense of his cause. For what made Luther in his Book to the King of England, to use these words, Come hither my Lord Henry,