body of Christ which is sanctified by many Priests through all the World and maketh it to be one body of Christ and as that bread and blood do pass into the body of Christ so all which in the Church do eat worthily are the one body of Christ as he himself saith He who eats my flesh and drinketh my blood abides in me and I in him Nevertheless that flesh which he did assume and that bread and all the Church do not make three bodies but one body and as they which do communicate of the body and blood of the Lord are made one body with him so they which do wittingly communicate of things offered unto Idols are one body with the Divel And in the next Chap. he saith Christ having ended the solemnities of the old Passover .... immediately he passeth unto the new Passover which he left unto his Church to be frequented or frequently observed in remembrance of his Passion and our redemption He did break the bread which he gave unto his Disciples to shew the breaking of his Body and his Passion was not to be without his own will as he had said I have power to lay down my life Take ye eat ye this is my body which shall be delivered for you As the flesh of Christ which he did assume in the Virgins womb is his true body and was killed for our salvation so the bread which Christ gave unto his Disciples and unto all them which are predestinated for eternal life and which the Priests do consecrate in the Church daily with the vertue of the God-head which filleth that bread is the true body of Christ neither are they two bodies that flesh which he did assume and that bread but they make one true body of Christ In so far that when the Bread is broken and eaten Christ is sacrificed and eaten and yet he abideth whole and alive and as that Body which he did lay on the Cross was offered for our salvation and redemption so daily that bread is offered unto God for our salvation and redemption which although it is seen to be bread is the body of Christ for our Lord and Redeemer providing for our frailty because he knew that we are frail unto sin did deliver unto us this Sacrament that because he cannot now die and we do sin daily we might have a true sacrifice by which we may be expiated Therefore because they make one body and are offered for our redemption he said This is my body which shall be delivered for you and he did add Do this that is sanctifie this body Into my remembrance that is of my Passion and of your Redemption because I have redeemed you with my blood The Lord leaving this wholsom Sacrament unto all beleevers that he might fasten this into their hearts and memory did after the manner of a man who approaching unto death leaveth some precious gift unto a certain friend saying Have this with all diligence by thee in remembrance of me that when thou seest it thou mayest remember me Which friend receiving that gift of his most dear friend if he did love him withall his heart cannot but condole and be sad for the death of his friend whensoever he beholdeth that gift left by his friend Likewise we how oft soever we come to consecrate or receive the Sacrament of that eternal gift which the Lord being to suffer left unto us to be kept in remembrance of him should come with fear and compunction of heart and with all reverence calling to mind with how great love he did love us which did offer himself for us that he might redeem us Likewise and the Cup understand he gave unto them after he had supped saying This Cup is the new Testament in my blood i. e. the Cup which I give unto you signifieth the new Testament as Fulgentius or it confirms the new Testament in my blood or by my blood Here are all the words of that book which concern the change or sacrifice in the Sacrament and we see mention of a change and a real change and a real sacrifice but no word of a change of a substance of the bread which still remaineth and is broken after consecration in remembrance of Christ's Passion and of our redemption And observe these words The bread which Christ gave unto his Disciples and unto all which are predestinated for life eternal and which the Priests do consecrate daily with power of the God-head which filleth that bread is the true body of Christ neither are they two bodies the flesh which he did assume and that bread but they make one true body of Christ Now what bread is that which he giveth unto all them which are predestinated for life but even which he did assume in the unity of his person in the Virgins womb And the Elementary bread is no more said to be his body than it is said The Rock was Christ and it is his body as all which do eat worthily are his body or made one body with him and that is not by Transubstantiation although really but in a mystery or spiritual manner albeit also the manner of the union between the Bread and Christ's body and between Beleevers and Christ's body be different in the special kind of mystery The bread doth pass into the body of Christ really in the own manner not by change of substance but of use signification office and condition And that bread is the very sacrifice of Christ in remembrance as the gift which one friend leaveth unto another in remembrance of his love so that whensoever we do sin we may have daily in remembrance that true sacrifice whereby we may be expiated And the consecrating of that bread is the sacrifice of Christ as the eating of the Lamb was the Passover the one in remembrance of their ancient deliverance out of Aegypt and the other in remembrance of Christ's Passion and of our Redemption And that bread is the body of Christ so that after the blessing or consecration it is seen to be bread and is broken and eaten These all are spoken there of that bread and therefore according to that testimony the bread is not transubstantiated but is a remembrance of Christ's Passion and sacrifice if we will speak properly And moreover at that time all Beleevers did communicate and take part of the Cup for which cause it is said there the Cup is called the communication of Christ's blood When the whole testimony is considered it serveth more against the Romish Church now than for them But to return to the Authour of the book it was Printed That Exegesis was not written by Haymo at Paris under the name of Haymo Bishop of Halberstad but as the learned Antiquary Bishop Usher hath observed in Histor Gottesc neither is it his for though the Argument before every Epistle be said to be Haymo's yet before none of them is it said that the Exegesis is his And I add
of virginity be commended so that the humility of marriage be not despised Catal. test ver lib. 9. Trithem in Catal. Illustr saith that he writ of redemption superfluously even to the salvation of Reprobates Here Trithem doth him wrong as appears by the book it self which was Printed lately at Rotterdam with a Preface of the learned Doctor Rivet or Renatus Deviraeus who hath a part of his XXX Epistle written unto Gotteschalk answering unto that question Whether we shall after resurrection behold God with bodily ey Here he commendeth the modesty of Augustine and denieth that God can be seen in his substance which priviledge is reserved unto the Spirit and then he saith Though I pay my debt of love unto thee much respected brother I cannot fully discharge it but I exhort thee that thou spend not thy spirits any more on such questions lest being taken up with them more than is needfull thou be less able to search and teach profitable things ...... In the mean time let us walk in the most large field of holy Scriptures and give our selves wholly unto the meditation of them and seek the Lord's face humbly piously and continually for no good shall be lacking unto them who seek him Then that Preface shews that this Abbot was not Authour of that Book which Trithemius and others do call his but another Lupus who did live at the same time to wit 20. Lupus Servatus a Benedictine in the Abbey of Saint Amand in the Diocy of Tornac writ a Treatise of free-will predestination and of the price of Christ's blood The sum of that Treatise the Authour did collect in an Epistle unto King Charls the Bald who had commanded him to write on that subject His words are God made Adam upright as the holy Scripture teacheth and in him he created us all originally upright this father of mankind forsaking natural uprightness none forcing him did sin so grievously that himself and in him he condemned us all which are begotten of both sexes God therefore made human nature excellently good but man hath corrupted it miserably by his spontaneous fault Adam was then as saith blessed Ambrose and we all were in him but Adam perished and we all perished in him Let us praise God's work and confess that nothing but punishment is due unto our fault But God to whom all things which were are and which are to come are present for he is what he is nor can be any addition or diminution of his knowledge seeing he fore-knew the whole mass of mankind to be corrupted with sin would not hold from it the good of his creation seeing he could use well even evil things and before the foundation of the world he did chuse out of that mass whom by grace he would deliver from deserved punishment as the Apostle saith As he hath chosen us before the foundation of the World But others on whom he vouchsafes not this grace of mercy he in just judgment leaveth them in damnation which they have deserved by sin And thus as the Apostle saith he hath mercy on whom he will and whom he will he hardneth He shews mercy on such whom he assumeth by grace and he hardneth those whom he doth not mollifie by the same grace but howbeit in hid yet in just judgment he leaveth them Those then on whom he shews mercy are predestinated for glory as the Apostle saith Whom he hath foreknown he hath predestinated and they are called the vessels of honour These do ow unto him what they are and what they have because they are made by his goodness when before they were not and of his bountifulness they are saved when they were lost But those whom he hardneth that is whom he softneth not which are left in damnation which they have originally and actually deserved are called vessels fitted unto contumely and prepared for destruction That those are created it is the good gift of God and that they are punished it is their own evil Blessed Augustine in many of his books and especially in that he writ last doubteth not to say that they ar predestinated to punishment not meaning a fatal necessity on them which shall perish but the unchangeable desertion of them which are forsaken For he had read If God shut up a man who shall open unto him And also consider the works of God that none can correct what he hath despised And that also I have given them over into the desires of their hearts and they shall walk in their own devices And I think he was led into this thought especially by that testimony concerning God Which made what was to come And to whom it is said Thou wilt give to every one according to their works which indeed he will do to each one except whom he blesseth by forgiving their iniquities and hiding their sins which advancing his grace with highest praises can say He deals not with us according to our sins nor rewardeth us according to our iniquities With Augustine do in other words agree Jerom Gregory Beda Isidore ... as I could easily demonstrate Certainly the first man did by sinning lose free-will in good which he did despise and he holds it in evil which he chose But as if a man willeth he can kill himself by with-holding food from himself but when he is killed he cannot make himself to live so man could willingly lose the use of free-will in good by forsaking it but he cannot resume it by his own strength even although he would therefore he shall not have free-will in good unless it be made free by the grace of God Our Lord Jesus which knew as it is written what is in man declareth this soundly when he said Without me ye can do nothing to wit no good thing for he cannot be the Authour nor co-worker of ill who as John Baptist saith is the Lamb of God and takes away the sins of the World to wit both which were and that they be not done And elsewhere If the Son shall make you free ye shall be truly free ..... God's grace preveneth us as it is written My God his mercy shall prevene me that we may both will and begin and his grace followeth us as it is written Thy mercy shall follow me that in vain we will not or begin These then are principally of God as is clear by these testimonies and but consequently ours because they are done by us willingly as it is written Lord thou wilt give us peace for thou workest all our works unto us ....... Lastly whom God hath redeemed by his blood it is learned by the Gospel In Matthew the Lord saith Drink ye all of this for this is my blood of the new Testament which shall be shed for many for remission of sins And in Mark This is my blood of the new Testament which shall be shed for many But in Luke This is the new Testament of my blood which shall be shed for you Then two
of Christ by the Holy Ghost Which argument is like unto this God healeth by the power of nature therefore a Physician oâ— medicin help nothing thereunto Certainly only Christ worketh whole salvation in us and that not by the power of any other thing but by his only Spirit and nevertheless for the same effect in us he useth his word both visible in the sâ—craments and audible in the gospell and by them exhibiteth and bringeth remission of sins communion of himself and eternal life Zuingliâ—s did acknowledge this therefore when he denied that the sacraments give grace he understood the outward action of itself can do nothing to this purpose but all thing belonging to salvation is from the inward action of Christ and the sacraments are his instruments in some manner And it was Luther who first of all men did impugne this tenent of the School-men that the sacraments of themselves conferr grace without any good motion of ourselves and wihtou faith And so in this question Zuinglius did impugne what Luther taught not The same happened unto Oecolampade whom none doubteth to have been an excellent Divine if they read his works as he did read the Scriptures with singular modesty and reverence and was well acquainted with the fathers and did much esteem of them so he wrote very reverently and religiously of the sacraments howbeit he thought that Luther's wordes did import an impanation or local inclosing of Christs body and upon this account did impugne them for he writes so in his last dialogue when he would declare the difference The difference saith he is rather in the manner of the presence and absence then in the very presence and absence for none is so blunt to affirm that Christs body is every way absent or present Some hold that the Lords bread is the very body of Christ so that whosoever whether godly or ungodly do eat it they eat not only the bread and the sacrament but also the body of Christ bodily and let it down into the stomack But we speak against this and affirm that the element is not so honoured as that the most excellent of all creatures would unite himself into the same and natural substance of it or that he is so naturally contained in it that by it as a midle pipe grace is conveyed which the Holy Ghost gives unto believers and by the touch and tast of it even the ungodly do touch and eat the very body of Christ and are partakers of grace From those his words who may not see that Oecolampad impugneth three things only that the body of Christ is united with the bread into one and the same natural substance contained naturally in it and that by the touch or tast of bread all both godly and ungodly are partakers of grace But Luther did never affirm any of these albeit not a few did judge that those things were in the words which he did use in this purpose especially when he did deny any trope in the words This is my body I will also adioyn a whole epistle of Oecolampad where in he plainly avouches his faith concerning this point It is thus John Oecolampade unto N. a brother in Christ Grace and peace from God the Father I have need to be informed by thee my brother and thou comest unto mee and violently pressest mee unwilling to answer Is this thy tyranny tolerable and yet in Christ it is to be comported for it is friendly and brotherly and yet upon this condition that I may have the same power over thee and thou shalt impart unto mee thy judgement mutually when thou shalt receive mine Receive then plainly what I believe The sacramentall signes whereby the sacramentall promise concerning the remission of my sins that it may be more believed by my infirm conscience are not unto mee bread and wine for I who seek higher things make no reckoning what sort of bread and wine be given but I desire more admirable things and powerful to streng then my weak soul and those are no other but the very body and the very blood not the figure of the body and blood but the body that was given and suffered for my sins and which the Angels of heaven do enioy deliciously which Christ promised to give and did give to be meat not carnal but spiritual and the blood which flowed out of his body and was shed for my sins for that doth powerfully seal the promise of purging mee from all mine iniquity and for this I believe simply the words of Christ saying This is my body which shall be given for you and This is my blood of the new testament which is shed for you Whereby he testifieth that that body is a seal that sins are forgiuen unto him who believes and eates spiritually seing he suffered for this cause The word of Christ went first which the effect hath sealed by the holy seal I hunger and thirst for this bread and drink not that it as bodily meat may be converted into mee but that I may be turned into it and may become spiritual by spiritual meat that when I shall be in Christ Christ also abiding in mee to wit being received in the sacrament may by his grace work his own works that so I may be ready to obey all the members of Christ albeit it were to die for them as he died for mee and so I may be a true member in that his mysticall body not in the body of Antichrist because I desire not a portion with him but I desire to be a member of Christ though the lowest I can not speak more plainly take this in good part do with courage and trust in the Lord. Basile Aprile 19. By the providence of God saith Bucer this epistle is amongst the epistles of Zuinglius and Oecolampad which other ways were not happily published for in that book some epistles that were published in the first heat of the disputation came abroad again which annoy not so much the concorde of the Churches which the Lord gives at this time as the sincere and solid knowledge of those mysteries amongst not a few Moreover when I heard that those epistles were a printing and intended in a preface which might have been prefixed unto the work in name of some man in Basile to supply some things that were written in these epistles slenderly concerning the sacraments and therefore might offend many that the readers might understand how even that Church approves the right faith of the sacraments even as they had embraced it long ago and doth profess it soundly Some man the Lord forgive him caused the preface be published in my name And so when it is said in the beginning of the epistle When wee set forth those episâ—les many did judge that I had caused these epistles to be divulged and thence did inferr that I do not intend the agreement of the Churches in the doctrine of the sacrament And because at this time I can
figure of a coal in the Tongs of the two Testaments which being lifted from the Altar did purge the lips of the Prophet Esay who by the only union of the flesh was free and lived mixt with the dead and He the Lord by inspiration of the Holy Ghost causeth that all souls who like dead coals having their understanding darkned with ungodliness were not kindled but now are inflamed with vicinity thereof now that they are kindled with the flame of the love of their Spouse it is the proper gift of the grace of God's Word Lib. 3. Christ is made the meat and drink of his Church by the Sacrament of his body and blood Lib. 6. Whatsoever a Teacher or Pastour of souls teacheth unless he shew it proceedeth from the Almighty God in the Old and new-New-Testament he is a murtherer of souls And again The words and examples of them from whom the milk of doctrine is poured into the hearts of the hearers should alwaies feed on the flowers not of the lower writings of worldly men but of the higher Apostolical Mountains Ib. lib. 1. Because the power of our will is not able to climb so high as we must ascend running after God therefore the Church crieth Draw me after thee Lib. 4. Whosoever would escape from the enemy whose power is in the air let him keep the right faith and enter into the holes of the Rock which bleâ—sed Paul demonstrateth 8. About the year 780. the old controversies concerning God's Predestination The Pelagian controversies are renewed in Spain and confuted by Pope Adrian and man's free-will were renewed in Spain Some saying that Predestination unto life or death is in the power of God and not in man's power Others asking Why should we indeavour to live holily if it be in the power of God And others asking Why should we pray unto God that we be not overcome in tentation if it be in our power or liberty of will At that time Pope Adrian did write unto the Spanish Bishops and propounded unto their consideration what upon the like occasion Fulgentius Epist Ruspen about the year 455. had written unto Eugyppius against a Sermon of a Pelagian The words of the Pelagian were They who affirm that some are destinated unto life and others unto death do trample grace in themselves damnably while they admit it for them reprehensively only Behold with what knots of impiety they do tie themselves If I be predestinated unto good it is needless that I resist evil but if I be born unto evil it availeth me not to do good And so on both sides the desire of praise and godliness being stopped one becometh secure and another desperate and thereby all exercise of righteousness is made void prayer ceaseth and working fainteth But it is not so and therefore let us pray uncessantly because the Lord saith Pray without intermission lest ye enter into tentation And let us strive against all sin not only by prayer but with diligence also because the Lord witnesseth that each one shall receive according to their own work The answer of Fulgentius which Pope Adrian did approve and send was thus God hath prepared his works of mercy and righteousness in his unchangeable eternity and as he was never ignorant of his future works so he was never improvident in the preparation of those works therefore he hath prepared good works for them who were to be justified and to the same who were to be glorified he hath prepared rewards but unto the wicked he hath not prepared evil wills or evil works but he hath prepared for them just and everlasting punishments This is the eternal predestination of the future works of God which as we know to be continually insinuated unto us by the doctrine of the Apostles so we preach confidently for blessed Paul both evidently and often teacheth us the predestination of them whom God saveth freely for he saith of God whom he foreknew them he predestinated and whom he predestinated them also he calleth Cerrtainly not others but whom he hath predestinated them doth he call and justifie nothing in the works is uncertain because nothing in his predestination faileth therefore God beginneth the works of his predestination by vocation and consummates them by glorification And yet not in them all whom he calleth but unto them who love God all things work together for good unto them who are called according to his purpose Therefore let all believers keep the truth of predestination because whosoever believeth not the counsel of God in this predestination shall not attain unto the glorious effect of the same predestination but whosoever is not predestinated unto glory is without doubt found to be appointed unto punishment which is known to be predestinated in God's preparation that thereby infidelity and impiety may be punished Wherefore the blessed Apostle Jude saith Certain men are crept in unawares who of old were fore-ordained to this judgement of our God but the Doctrine of the Holy Ghost saith warily that the wicked were ordained not unto sin but unto judgement that is not unto impiety but unto punishment for they were not predestinate unto this wicked impiety which they commit but unto the punishment which they receive in Divine equity Wherefore whereas thâ— Authour of that sermon saith Let us pray uncessantly because the Lord saith Pray without ceasing and then Let us wrestle against all sin not only by prayer but with diligence let us humbly seek Grace from God that we may have it continually working with us by which God would both keep us in diligence and when the work is done bring us unto the reward c. This Epistle of Pope Adrian is amongst the Epistles of the Popes which Charls the Great did cause to be collected into one volumn An. 791. 9. At that time was great contention for receiving the Mass of Pope Gregory Gregory's Mass was exalted and opposed into the Churches first by authority of Pope Adrian and then of King Charls some Churches had one Directory and some another who would not change When the Pope saw so great opposition and it may be understood that it was not small when the Pope was put to such a shift he said he would refer it unto the Will of God whether he would by any visible sign approve the Mass of Gregory or of Ambrose so these two books were layed together upon the Altar in Saint Peter's Church and he called upon God to shew which of the two he approved The dores were shut all night and the next morning when they returned into the Church the book of Ambrose was found lying as it was laid down and the other was all torn and dispersed thorow the Church The Pope maketh the Comment if we will believe Iacob de Voragine in vita Gregor that the Mass of Ambrose should lie untouched and the Mass of Gregory should be used thorow the World and so he did authorize and command that it
and what it is to eat his flesh and to drink his blood He who eats my flesh and drinketh my blood abides in me and I in him that is to eat his flesh and to drink his blood to abide in Christ and to have him abiding in us and therefore who abides not in Christ or in whom Christ abides not without doubt neither eats he Christ's flesh spiritually although carnally and visibly he do press with his teeth the Sacrament of the Body and Blood of Christ but rather he eats to his own judgment the Sacrament of so great a thing who being unclean did presume to come unto the Sacrament of Christ which no man takes worthily but who is clean Hence we see that Haymo thought wicked men cannot eat the body of Christ but only the Sacrament of it and whosoever eats Christ's flesh abides in Christ and is immortal therefore he did not beleeve Transubstantiation And here again he confirms the perseverance of them who have true grace In the Homily De Passtone Christi secundum Matth. he saith After he had supped he gave them bread and wine to wit in a mystery of his body and blood for because bread strengthneth the heart of man and wine augmenteth blood in man justly is the bread turned into the body of Christ and the wine into his blood not by figure or by shadow but in truth for we beleeve that it is the flesh of Christ in truth and likewise his blood but because human frailty is not accustomed to eat raw flesh and to drink blood therefore the same flesh is translated into bread and his blood into wine And in the next page he saith He gave it unto his Disciples and said Take ye eat ye This is contrary unto them which give the Eucharist unto dead men for when the Lord had said Take ye presently he adds And eat ye because it is not sufficient to take unless each do eat it to his salvation because what they could not take in their life they shall not be able to take after death Likewise taking the Cup he gave thanks and gave it unto them and said Drink ye all of it that whosoever takes should drink Here is Transubstantiation will a Romanist say But observe first How can the opinion of Transubstantiation stand with the preceding testimony 2. He speaks here as Remigius did before to wit not a substantial change but a real change in respect of use and condition 3. He saith Christ's flesh is translated into the bread as well as he saith the bread is turned into his body but this they will not maintain and neither of them is done substantially and yet both really to wit as he saith in the first words in a mystery 4. He saith expressly Christ gave them bread and commanded to eat therefore it is still bread and must be eaten The bread is such bread as strengthneth the heart and the wine is such wine as augmenteth blood therefore the substance of bread and wine doth remain And here he condemns another practise of the Romanists which although they do not profess in writing yet I have heard credibly reported that they do as baptize dead children so put bread or the hosty into the mouths of the elder persons when they are dead This Haymo writ also a large Commentary on the Revelation wherein though he fail in the application of the Prophetical part as not knowing what was to come yet is he Orthodox in doctrine and contradicts the present Romish Church in many particulars and as once I have said before we look upon the pure mettle and leave the dross In lib. 1. at the words Grace and peace he saith It is to be noted that it is not said Peace and Grace but grace is premitted and peace follows because none can attain the peace of reconciliation unless the grace of mercy prevene him because that we may come to the peace of God we are prevened by the grace of God and generally all things which we have from God whether in faith or in work in abstinence fasting and other things are given to us freely of his only mercy On Cap. 2. at the words I will make him a Pillar in the Temple he saith None doubteth that the Temple of God is the Church of the Elect .... The Lord then saith Who overcometh understand ye the temptations of the Divel worldly lusts and carnal delights I will make him a Pillar in the Temple of my God that is I will make him strong in good work that he shall not fear any loss but moreover by the strength of his fortitude that is by his example and doctrine he may sustain the Church And where it is said He shall not go forth any more it is manifestly known that he had gone forth .... but being recalled he shall go no more forth that is he shall be separated no more from the grace of Christ As in this place so in a hundred more of that Commentary he calleth the member of the Church the Elect and he speaks oft of their perseverance In lib. 2. on cap. 3. at these words I will sup with him he saith The head supped with the members and the members with the head because Christ died for the Elect and the Elect die with him that they also may perfect the will of the Father Christ feedeth us because he inlightneth us with his faith and on the other side we feed Christ when we do delight him with our faith and works On cap. 8. at these words And another Angel came and stood before the Altar he saith This other Angel is the man Christ-God of whom the Prophet saith His name shall be called the Angel of the great Counsel for he is the messenger of the Father's will which came and stood before the Altar with a golden Censer to shew that he is the true High-Priest of good things to come for it is the ministry of a Priest to stand at the Altar and diligently to burn the Incense being prepared with spices for he is the Angel of Angels and the High-Priest of Priests Moreover before the Altar that is before all the Church which burneth with the fire of God's love and offereth unto God a true sacrifice that is a contrite heart killing kimself that he might be a living and reasonable sacrifice For before this Altar standeth the Angel that is the true High-Priest by whom we send all our Sacrifices unto God the Father wherefore also the Priests in all their prayers make mention of him that by him they may be heard saying Through our Lord Jesus Christ ..... To this Angel the Incenses are given that he should offer them unto the Father upon the Altar that is upon himself by whom the godly do direct unto the Father their prayers and all their works as it is written If any man sin we have with the Father an Advocate Jesus Christ the just and he is the propitiation for our
right hereafter In Sess 27 and 28. The above named Frederick was accused and accursed In Sess 29. March 8. 1417. Peter de Luna alias Pope Benedict the XIII was convicted of obstinacy In Sess 30. March 10. The withdrawing of the King of Arragon from obedience unto Peter de Luna was approved In Sess 31. Was an Act in favor of the Bishop Bajonen In Sess 32. April 1. Peter de Luna was convicted of contumacy and it was ordained to make process against him until deposition exclusivè to this effect some were deputed to hear witnesses in his cause In Sess 33. May 12. Sigismund now being present The depositions of the witnesses were published and Peter de Luna was summoned to object if he could against them and against the instruments and executions In Sess 34. June 5. The process was heard and approved and further deliberation is to be had In Sess 35. June 18. Voices were granted in the Councel unto the Ambassadors of the King of Castile and his denying of obedience unto the said Peter was approved In Sess 36. Iuly 22. All censures pronounced by Pope Benedict against whatsoever person since November 9. An. 1415. were declared null In Sess 37. Iuly 26. Peter de Luna was deposed simpliciter from Papacy as a Schismatick Heretick perjured and disobedient and all men were forbidden to obey him as a Pope under pain of excommunication and all that may follow thereupon In Sess 38. Iuly 28. All censures against the Ambassadors of Castile since April 1. An. 1415. were annulled In Sess 39. October 9. For removing and preventing schisms in all time coming it was ordained that General Councels should be assembled the first to begin within five years after this present the second to begin after seven years from the other and thenceforth one to be assembled every tenth year in the places which the high Priest shall name with consent of every Councel within a moneth before the dissolution of each Councel or in his absence every Councel shall name the place of the ensuing Councel And the Pope with consent of the Cardinals may abbreviate the time but no way adjourn it nor change the place being once named as is said Item Articles were penned which the Pope should professe and binde himself to observe at the time of the election of which this is the tenour In the name of the holy and undivided Trinity Amen In the year of our Lord I N. elected to be Pope professe with heart and mouth unto the Almighty God whose Church I undertake to govern by his aid and unto blessed Peter Prince of the Apostles during this my frail life to believe firmly the holy and Catholick Faith after the tradition of the Apostles of the General Councels and other holy Fathers namely of the eight first Generall Councels to wit of Nice of Constantinople of Ephesus of Chalcedon the second and third at Constantinople of Nice and of Constantinople and of the General Councels at Lateran Lions and Vien and to preserve them to the uttermost to confirm defend and preach the same to the spending of my life and blood and by all means possible to prosecute and observe the Rites of the Sacraments canonically delivered unto the Catholick Church And this my profession and confession written at my command by the Notary I have subscribed with my hand and I offer it sincerely with a pure minde and devout conscience unto thee the Almighty God on the Altar in presence of these Witnesses at Item It was enacted that no Prelate should be transported against his will without weighty and reasonable cause which cause the party being cited shall be decided by the Cardinals of the Church or the most part of them In Sess 40. October 30. Before this Councel shall be dissolved Reformation shall be made by the Pope who is to be chosen and by the Councel after these Articles that are propounded by the Councel 1. The number quality and Nation of the Cardinals 2. Of reservations unto the Apostolical See 3. Of Annates 4. Of collation of Benefices and gratiis expectativis or avousances 5. Of appellation to the Roman Court 6. What causes are to be treated at Rome or not 7. For what causes and how a Pope should be corrected and deposed 8. The extirpation of Simony 9. Of dispensations 10. Of Indulgences 11. Of the provision of the Pope and his Cardinals 12. Of Commendaes 13. Of Tithes Item In this Sess 41. November 8. Order was prescribed concerning the election of the Pope at this time So Odo de Columna was chosen as is above In all these Sessions John Cardinal of Ostia was President and sate in Pontificalibus but thenceforth Martin possessed the Chair and the Decrees were framed in his name yet so that the Cardinal of Ostia in name of the Councel subjoyned Placet and one Ardecinus in name of the Emperor did the like as is expressed in Sess 44. In Sess 42. December 8. A Bull was read discharging the Emperor and the Count Palatine of their bond for sure keeping of Pope John who then was to be delivered unto Pope Martin In Sess 43. March 21. An. 1418. All exemptions of Churches Monasteries Convents Priories and other Benefices that have been purchased after the death of Pope Gregory the XI are declared null Item All unions and incorporations made since that time All fruits of Churches Monasteries and Benefices in time of vacancy should not be given unto the Pope nor his Exchequer but are to be left according to antient Law or Custom All simoniack ordinations confirmations and provisions of Churches Monasteries Dignities and Benefices already made or that shall be made are declared null All dispensations of Benefices of Cure that are granted in favour of whatsoever person and are not conformable to the constitution of Boniface the VIII that is that any person should enjoy the Benefice and not able to discharge the Office such dispensations are null Item No Nation should be tied to pay the Tithe of Church-revenues unto the Pope without the consent and subscription of the Cardinals or most part of them and without the consent of the Prelates of that Nation Item Priests are forbidden to conform themselves in their habits unto Secular Courts and a certain habit is prescribed unto them All this Winter the Emperor did press the reformation of the Clergy according to the Decree of Session 39. When the Cardinals and Bishops said Incipiemus à Minoritis Sigismund said Imo à Majoritis meaning the Pope and Cardinals Wherefore the Pope made haste to bring the Councel to an end In Sess 44. April 9. was much debate for the place of the next Councel at last Papia was named In Sess 45. April 22. Cardinal Umbald stepped up without consent especially of the Emperour saith Platin. in Martin the V. and cried Domini ite in pace In the mean time came the Embassadours of Vladislaus King of Poland and of Vitold Duke of Lituania
for the remission of sins This profession of our faith is confirmed by the words of Christ which are written by the Evangelists and Holy Paul Unto this profession may be added this body of Christ and his blood should according to the institution of Christ and his Church should be taken in both kindes of bread wine in remembrance of his death and of his blood shed as he said Doe this in remembrance of mee Then this death of Christ as it is declared in the Gospel and the fruits of his death should be preached as also the hope of his blood shed as the Apostle witnesseth saying So oft as ye eat of this bread and drink of this cup ye shall shew forth the Lords death untill He come Thirdly according to the sure knowledge of spiritual truth of which the Euangelist John doth write as also for assurance of giving taking using and of truth by faith in hope as the Lord saith Take and eat Take and drinke Fourthly for the conjunct use for according to the institution and practise of Christ and the primitive Church the Priest should then administer when the necessity of believers requireth and he should receive with them as He saith Doe yee this in remembrance of mee And Paul saith The cup which we blesse is it not the communication of the blood of Christ and the bread which we break is it not the partaking of the body of Christ for wee many are one bread and one body who are partakers of that one bread and one cup. Fifthly for distinction of believers from the unbelievers and unworthy and for excommunication and rebuke of those who being defiled with the spot of vices do refuse to amend Of this saith Paul I would not have you partakers with the Devils yee can not drinke of the cup of the Lord and the cup of Devils And again he saith Put away the evill from yourselves for if any who is called a brother among you be covetous or a fornicator or an idolater or a dronkard or a railer or a thief with such a one eat ye not Behold this is our faith most Gracious King concerning the body and blood of Christ which as we are afraid to change or forsake these things which our Lord JESUS hath been pleased to testifie and for which end we doe now declare it so neither dare we add any thing unto it which the Lord of the Sacrament hath not added as also the primitive Church which followed Christ in poverty and affliction in singleness of heart hath not altered the ordinances of his law Concerning this Sacrament which our Lord through his great mercy hath ordained for love of his elect have many contentions arisen in opinions expositions and addition of sanctions or decrees so that contrary unto the intention of the Lord's institution they have furiously raged against others even to take away their lives But we for eschuing so great mischief have our refuge unto the faith of Christ even unto his words and meaning so often repeated in his word so that what He commanded to believe we do believe it simply and what He hath commanded to do we would do it faith fully truly we doe not only believe that that bread is His body which being taken and blessed and broken He testifieth to be his body but also if He had taken a stone and said This is my body we would have fully believed it Because of this our simple faith and because we will not suffer ourselves to forsake it for the opinion of men wee are called hereticks likwise for the actuall use unto which the word of Christ and his Apostles and the example of the work of the same sacrament doe invite us because we doe and use it so with upright faith in remembrance of the death of Christ wee are condemned judged worthy of prison and are afflicted for wee being tied unto Christs command and dissuaded by his forbidding doe worship him with reverence and honour due unto him and we feare to worship any other thing as him only sitting at the right hand with the Father and the Holy Ghost Wherefore gracious King let your highness understand that we do so not in contumacy or any contempt but for feare of God and in obedience unto him and wee pray that your Highness would shew compassion on us who are condemned for the faith of Christ as wee wish that the most High would of his grace be pleased to preserve and keep your honour from his wrath By the same faith we believe that the ordination of priests is truly from the high Bishop and great priest that in stead of the embassage of Christ the ministery preaching of the gospell doctrine judging offering of prayers by men thanksgivings and praises may be done unto God by them And it is from God unto men that the promise of God may be verified in hope of the received true faith and by excommunication the wicked may be debarred from that good And by the same faith wee confesse that the promises of God may be verified in hope of the received true faith and by excommunication the wicked may be debarred from that good And by the same faith wee confesse that they who intend to ordain others should follow the example of Christ and should consummate his ambassage with a right mind without respect of persons free from covetousness and simony By the same faith we declare that they which are to be ordained or promoted to higher or inferior orders should excell other believers in a godly life and faith in Christ for a lively faith sanctifieth and maketh fit unto all offices and possesseth the blessing and life for good works of an honest conversation are the garments and ornaments of a priest to the glory of the heavenly Father and example of the people and shew the vertue of the word they should also have more aboundant gifts of the Holy Spirit to wit more servent love toward Christ confidence of their own and their nieghbours salvation trust in God equity of mind a wholsome feeling of faith in a good conscience theire feet prepared unto the Gospell of peace prudence of Spirit knowledge of Gods law discerning of Spirits and the like What clerck soever by such an ordination is advanced unto the priesthood wee professe that such an ordination is a Sacrament because it is a signe of the true priesthood of Christ Jesus and of his ordination by God the Father and a forme of the ministry as of the head of his Church to offer unto God the incense of truth in Christ Wee approve that three things are necessary unto the full gradation of a presbyter first the the triall of his life faith gifts and fidelity in lesser things that are intrusted unto him another prayers with fasting thirdly the giving of power with words suitable there unto and the imposition of hands for corroboration By faith wee doe testify that marriage is a lawfull honest and
acknowledge nothing in the Supper but bread and wine and ascribe nothing unto the sacraments but that they be badges of Christian profession But now I affiâ—e before the Lord unto his Church as my diuâ—lged books can testify that I was never of that mind or did think that in the holy Supper nothing â—â— given or distributed but bread and wine as empty signes of the Lords body and blood and not also the body and blood of the Lord. Likewise albeit in the sacraments I did speak of that as a main thing that they are the badges of our profession yet I never denied that the Lord gives those also for recommending his mercy and exhibiting the giâ—ts of life yea and the same gift not in one place only The only thing that I did impugne was that the sacraments do of themselves confirm faith seing that is the work of the Holy Ghost But when the dispute continued and Luther had declared all the matter of the sacrament more fully I saw that he neither did unite the Lords body and blood by any naturall ty unto the bread and wine nor did inclose them locally in the bread and wine nor did ascribe unto the sacraments the proper virtue whereby they of themselves can bring salvation unto the receivers but he did assert only a sacramental union between the Lords body and the bread and between his blood and the wine and that he did teach that the confirmation of faith which is asscribed unto the sacraments is by virtue not which cleaveth unto the external things by themselves but which belongs unto Christ and is dispensed by his Spirit by means of the Word and the holy Sacraments So soon as I did observe this it was my serious purpose to shew and recommend it unto others and so I desire to testify in this place unto all men who shall read this that Luther and others who are truly with him and follow his teaching rightly doth not hold any impanation in the holy supper nor any local inclosing of Christs body in the bread or of the blood in the wine neither attributeth any saving power unto the external actions of the sacraments of themselves But they hold a substantiall presence and exhibition of the Lords body and blood with the bread and wine in the holy supper and the reby they declare plainly the words of the Lord and the testimony of the Apostle which presence and exhibition is certain by the Lords word and institution without any natural union of the Lords body and blood with the elements for the Lord doth not come down again from the heavenly glory into the condition of this corruptible life They do also acknowledge and preach the saving presence and exhibition but by virtue of the Lords and noâ— of the external action and that the communicants enjoy it when with true faith they partake of the sacraments Certainly our Saviour did intend as in all his actions so especially in the sacraments to advanoe our salvation which if wee enioy not it must be through our own fauâ—â— For the bread which wee break is the communication of the Lords body and the cup of thankes-giving is the communication of his blood and unboubtedly unto the end that both the communion of Christ may groweâ—h us and all salvation may be perfected Therefore who knowing this mystery can doubt that all who are religiously partakers of the Lords table by the same partaking have their â—aith into Christ more confirmed that is more full salvation not indeed by the benefit of the external action of itself but through the good pleasure of our heavenly Father and power of our Lord Jesus Christ which he shewes toward us in the ministry of the holy Church For the more gravely and with the more religious ceremony the redemption of Christ and the communion is set forth in the holy table pious hearts that believe the promises of the Lord are the more commoved and do the more earnestly embrace the tendered communion of Christ and afterwards are the more zealous in confidence and duty unto Christ And therefore what either I in my former Enâ—â—rations or others have written against the natural union of the bread and Christs body or that local inclosing think not godly reader that those were against Luther and them that stand rightly with him for those neyther hold nor teach any such thing neither do the words which they do use carry such an opinion by themselves as even I thought some time for which only cause I did carpe at their words and I doubted not that their mind was any way more sound Huldric Zuinglius whom all that knew him know to have been Zealous and of admirable dexterity in windicating the Church unto Christ from the tyranny and superstition of the Pope when M. Luther and others contended that the bread is the body of the Lord or that the Lords body is in the bread did persuade himself that they thought the Lords body either to be turned into the same substance with the bread or to be inclosed locally in the bread and therefore he did alwayes alledge against the first If the bread be the Lords body the bread was crucified for us and against the other those passages which â—estify that the Lord left the earth and went into the heaven and sits at the right hand of the Father out of those he began to expound Is in the words of the Lord This is my body for signifieth and by the heat of contention he was so carryed that when he would impugne only the impanation and local inclosing or presence of Christ after the manner of this world and said that the Lord is more absent then present in the holy supper and that the signes are rather given here then the body and blood of the Lord and yet it was not his judgement that the Lord is simply or wholly absent from the supper or that the symboles are given without or altogether empty of the Lord body and blood as he himselfs professed afterwards when he was here treating about the agreement of the Churches in this particular and so did he write in the Apology unto the Princes of Germany for he there did maintain the presence of the Lord by the words of Augustine So sometimes when he would beware that men sought salvation by the external work of the â—acraments he averred plainly that the sacraments are but badges of Christian society and conferre nothing unto salvation But in other places he writes plainly that the sacraments do help faith Whence it it cleaâ—e that when he writes Sacraments do confer nothing unto salvation nor confirm faith thereby he understood that the sacraments that is the outward actions of the sacraments have of themselves no power to strenghthen the conscience with encrease of faith for when he intended to prove that his saying The sacraments give not salvation nor confirm faith he alledgeth that to confirm or encrease faith is the work
undique et ano Etpene erupit qui tibi Carle cruor Non tuus iste cruor sanctorum at caede cruorem Quem ferus hausisti concoquere haud poteras III. So soon as Henry king of Poland heard of his Brothers death he Troubles of Henry â— returned privily and quickly and was crowned King of France He renewed the warres against the Reformed Church he took Mons Monmorancy and quartered him for Religion Nevertheless they increased in number for the Duke Alanchon the Kings Brother and the Duke of Condee joyned with them so that a peace was granted and proclamed with liberty of Religion in the year 1576 but that peace endured not long Then Henry king of Navar joyned with the Reformed again yet they were all in great danger in the year 1586. The Pope Sixtus 5. excommunicated the King of Navar and the Prince of Condee and declared them uncapable of the crown of France and ordered King Henry 3. to persue them with arms The King of Navar sent unto Frederik king of Denmark and unto the Princes of Germany for aid They sent their Ambassadors unto the King of France to interceed for the Protestants He returned answer that they should medle with his subiects no more then he did with theirs Wherefore those Princes assembled at Luneburgh where were also the Ambassadors of Navar England Scotland of the Duke of Pomer c. They concluded that the King of Navar should not be forsaken Chytrae Lib. 28. So they sent 5000. horse-men and 20000. foot but unhappily for the Guises and other confoederats in Liga aurea gave them the foil in Lorrain An. 1587. The next year Henry III. understood of the presumption and intention of the Guises and he called a Parliament professing that he would give the chief Commande of his Army against the Hugonots unto Henry Duke of Guise The man doubted of the Kings favor and yet upon those fair words he went unto the Parliament he was killed in his bedchamber and his body was first burnt then his asshes were thrown into Ligeris His brother Lewes a Cardinal was hang'd and his son with some Bishops were imprisoned Within twelve dayes the Queen-mother died through sorow for the death of the Guises Ibid. Behold how God then brought peace unto his Church They who before favoured the Guises secretly do then profess open rebellion against the King the Parisians create Charles Duke of Mayen and Brother of the Duke of Guise to be Governor of Paris and of the Isle of Francia the Sorbonists deny the kings authority and absolve all men from the oath of allegiance Many cities joyn themselves unto Duke Charles to wit Lions Roan Orleance Ambian c. The King assembleth the Nobility he proclames unto all his subiects pardon of all former trespasses if now they shall return into obedience and he threatneth loss of Goods and life if they return not Henry king of Navar craves pardon obtaines it and is made General of the Army against the traitors the Dukes of Mayen and Aumale in Aprile An. 1589. And the same sommer he granted by edict at Nantes Liberty of the Religion liberty unto the Reformed to assemble not only for exercise of their Religion in their churches but also for holding their Synods yearly and so to be free from the jurisdiction of Bishops Which liberty no king of France hath impeded untill this present time and unto all who were under the former Edicts of exile he restored their honors and goods upon their submission Then the followers of Duke Charles called the king an enemy of the Apostolical Roman Church and August 1. new style a Jacobin Monk having purchased leave to deliver a Letter unto the king stabbed him as he was reading the Letter in the belly with a poisoned knife the villan said he was commanded by an Angel to kill the tyrant and his death would bring peace into France The king feared not death at the first and immediatly dispatched Posts to all the chief parts of the realm giving them notice of what was done and exhorting them to constancy and loyalty as is due unto their Soverain Before midnight he apprehendes death and the next day he caused proclaim Henry king of Navar to be his heir After the Henry 4 King of France kings death the Peers of the realm then in the lieger require an oath of the king of Navar to defend the Roman Religion and he swore to maintain even to hazert of his life the Catholick Apostolical and Roman Religion within the kingdom of France and that he will make no change in the exercise thereof and for his own person he will obey the decrees of a godly and lawfull general or National Councel and promiseth to procure it with all diligence and he swear to permit no other Religion but what is already allowed untill peace being restored it shall be otherwise provided and he confirmed all the Officers of State On the other side these and the Ptinces of the blood the other Peers and many others acknowledge Henry 4. king of France and Navar and swear lojalty and fidelity unto him Then both he and they swear that they shall revenge the villanous murder of the late king and the disturbance of the realm against all the rebels Then the Duke Mayen being at that time called Duke of Guise and the king of Spain dealt with the Pope that the king of Navar should not be absolved from the former Sentence and that faction declares Charles Duke de Mayen king of France but the Senat of Paris not admitting that any should be king who were not of the blood royal he was not proclamed there In the year 1593. Henry 4. took his oath to defend the Roman Religion he wrot an abiuration of the doctrine of the Reformed Church and sent it unto the Pope then he received a pardon and the Popes blessing and was absolved in the Church of S. Denis by the arch Bishop of Bourges upon condition to embrace the Acts of the Councel of Trent and to cause them to be observed within his realms to hear Masse to choose Mary for his advocate before God to breed the young Prince of Condee in the Romish religion c. But though for earthly peace he professed Popery yet in the Parliament at Roan An. 1597. he gave liberty of Religion within his dominions One day he said unto a Noble man I saw you tooday at the Masse Yes said the other I will follow your Majesty The King replied But you shall not have the Crown of France for it IV. Some variances arose amongst them of the Augustan Confession The causes of variance amongst the Lutherans 1. Whereas in the year 1547. theâ— were pressed by the book called Interim to accept that article Good works are necessary unto salvation the Divines of â—itteberg for peace sake did yeeld unto it but those of Iena as being more wary thought good to wave that phrase
two desire to be marryed because they have attestation of two insuspect witnesses which testify that they heard the first mans Captain declare that he was slain in Denmark on such a day of Aprile last Whither may these parties be married In respect they are guilty of adultery and so had sinned before they knew of the mans death they should not be marryed II. A. man being forewarned that he should not marry his uncl's wife was marryed in the Chapell-Royall What order should now be taken with them Their names should be delated unto the Migistrate that they may be punished as incestuous III. Severall persons are divorced for adultery and the offending parties seek marriage Ans All Ministers should be admonished that they marrie none such under pain of deprivation 5. It is ordained that every Superintendent shall cause summon all bishops abbots or whatsoever Benefiâ—â—d persons being of the Church who receive tiths and feed not a flock as their charge and where no Superintendent is that the nearest Superintendent shall send his letter to the Minister next adiacent To summon such persons to compear at the next generall assembly to hear and know the ordinance of the Church in that case By the first particular of this assembly and the Supplication it appears that the Queen would yeeld somewhat to Protestants and Papists for her own ends and The history of Reformat shewes that the arch b. went to Edinburg in January following having the company of 100. horsemen or more intending to take possession according to his late gift but when three or four of the Counsell went to him and told him if he attempt to do it trouble may arise he was persuaded to desist Next from that Letter unto the Bishops of England it appeares what sturre was there at that time as also the same year 5. cal Jul. Beza wrote his eight epistle unto the Bishop of London Against the reinducing of Popish abolished rites it is long but I shall only touch some passages of it I think saith he that men should not desert their churches for such vestures but first I do judge that many things in themselves indifferent are to be reckoned among superstitions or certainly among these things that tend to superstition because of the opinion of worship which can not be eschued Next it is to observed that some things may be suffered for the infirm Not a These rites had bin left off which when they are once removed should not be restored at all because thus were not to trke away weakness but rather to increase it when it is in some measure taken away and as it were to recall it when it is away and therefore I marvell not that some are more nice to restore things than they were before these were removed And further it is a vainthing to pretend infirmity in that Kingdom where the Gospell had been preached and received so many years and confirmed with the blood of so many excellent Martyres for if the Apostle did justly rebuke the Galatians that when they had begun in the Spirit they would return to the flesh how much tather might that be said of you Englishes if when yee have begun in the Spirit yee would fall back not as they unto flesh that is the rites of Moses whereof God was the Author but unto nugas quisquilias the trifles of humane traditions which God forbids And this I will not say that if these do sin which chuse to leave their churches rather than suffer such things to be thrust upon them against their consciences these are far more guilty before God and his Angels who will have flocks deprived of their Pastors and the foundation of horrible dissipation laid in the Churches being deprived of their Pastors rather than see ministers otherwise blameless cloathed in this habite rather than that and hungrie sheep shall have no food if they will not take it with geniculation or bowing of knees Beza speakes there as also in his twelth epistle more largely and of other particulares but all such writing was in vain for some bishops continued in their wilfulness as appeares by an epistle of Zanchius written from Heidlberg Septemb. 10 1571. at the order of that religious Prince Palatine as he writes unto Queen Elisabeth where he saith To bring back these rotten raggs and other rubbish of the Popish Church at this time into the Church what is it els but to give a fair occasion unto the Papists to harden themselves and their followers in their superstitions and truly as it were to push them thereunto let us then hearken what the Prophet said unto Josaphat aiding A chab Dar thou help the wicked and love them which hate the Lord therefore wrath from the Lord shall be upon thee And what other is this but to call back the weak from the studie of pure religion and privily bid them return into Egypt for infirm persons are easily brought back into impiety seing naturally wee are inclined unto superstition c. V. Before I goe fore ward let us mark the speciall providence of God in The admirable providence of God seen in the Reformation of Scotland Reforming the Church of Scotland as hath been declared and that in two particulares I. the Ministers were wrestling in zeal of the Reformation both of Doctrine and manners wrestling I say with pouerty and against wordly power yet not by violence but by cleaâ—ing fast to Gods word by supplications both unto God and to the aduerse power for excepting John Erskin who was an antient Baron all or most part of these Ministers were of no patrimony John Knox had waited on George wishart the Martyre John rowe was a Frier at Rome and was sent An. 1559. as Nuntio into Scotland and when he sawe the differences in the country in steed of agenting the Pope's business he turned preacher John Craig was a Dominican at Bononia where finding the Institutions of John Caluin he embraces the truth in them and one day conferring with an old man in the Monastery he was confirmed by him in the same truth but withall was warned that he make not his mind known because the times were perilous nevertheless he would not dissemble and was as an heretick sent to Rome and after examination was imprisoned and lay there in great misery the space of nine months then giving a clear confession of his faith before the Inquisitors he was condemned to be burnt August 19. The same night Pope Paul IV. dieth and in a tumult of the people all the prisons were broken up and the prisoners set free among others this man escapes and at last comes home Iohn Willock and Christopher Goodman had been preachers in England and in Queen Marie's persecution fled into Scotland Iohn Dury had been a Monk in Dumfernlin and so many others were Monks in severall parts of the Nation So they had no earthly riches nor authority and yet it pleased God by such