created and which is common unto us with the unbelievers and ungodly but that grace which is by faith in JESUS CHRIST which is given unto those only who have faith by which grace a new will is not created nor is will compelled unwillingly but being infirm it is healed being corrupt it is amended and of bad is turned into good and is drawn by a certain internal motion that of unwilling it is made willing and gladly consents unto the Divine call ..... If any of the Schoolmen hath spoken inconveniently of this liberty of will that should be reckoned among the opinions of privat persons and the more wholesom writtings of others should be opposed unto them c. It is to be marked that he wrote this Consultation after the Councel at Trent and yet he takes not notice of their decrees but accounteth them as the opinions of private persons and under that name would bury them all and as if the Reformed speaking against those errors did unjustly accuse the Church of Rome On the 22. Article he saith Concerning the administration of the Holy Eucharist it is most sure that the universal Church untill this day and the Western or Romance for a thousand years or more Marke heer he distinguisheth between Vniversal and the Roman Church in the solem dispensation of this Sacrament did give unto all members of Christ both the Kinds of bread and wine which is manifest by innumerable testimonies of antient both Greek and Latine Authors and this they did because Christ had so ordained and practized in giving both unto his Disciples representing the person of believing communicants ......... But those antients thought it not so necessary as if upon necessity or any weighry cause the one could not be giveâ— without the other or that it was not a true Sacrament if the one only were taken ..... and therefore they call not the dispensation of one Kind wicked and sacrilegious for whatsoever cause it be done ..... Nevertheless I think there is none if he consider this more diligently but if the antient custom of the Church were restored ... he would rather have the vvhole and entire Sacrament then one part only And on the 10. Article he saith This article of the Lords Supper is set down severall wayes in the confession for in the first Latine edition it 's written thus In the Supper of the Lord they teach that the body and blood of Christ are verily there and given unto them who eat in the Lords Supper But the Dutch edition being translated word for word saith thus Concerning the Lords supper it is taught so that the very body and blood of Christ is verily present in the Supper under the kinds of bread wine and is given and taken there But in another edition this way Of the Lords supper they teach that with the bread and wine the body blood of Christ are truly given unto them who eat in the Lords Supper In the Apology this article is expressed in those words They teach that in the Lords supper the body and blood of Christ are truly and substantially present and truly given with those things that are seen the bread and wine unto those who receive the sacrament and the Apology witnesseth that this Article being propounded in this manner was not disproved by his Caesarean Majesty But although they who follow the opinion different from the followers of this confession and is set up by Calvin do contend that they agree well with this expression because they think that thereby no carnal or substantial presence of Christs body blood with the signes of bread wine which may be received equaly by the bad good men is concluded yet afterwards the followers of this confession have in their writtings declared their mind plainly enough to wit the body and blood of Christ in the bread wine are received not by faith only but even by the mouth of the Body by the unworthy as wel as by the worthy But in all these expressions of that Augustan confession the controversy yet remaines Whether the body and blood of Christ be present in the very eating only This is now taught plainly by them all and expressly declared in the confession of Saxony where they say Men are taught that the Sacraments are actions instituted by God and without the the appointed use those things have not the nature of a sacrament but in the appointed use in this communion Christ is truly and substantially present and truly tendered unto the receivers of the body blood of Christ seing not only the present Church but also the antient and Catholick did everthink and reach that this sacrament stands not in the action and use only but after the consecration which is done by the Lords words and invocation of the Divine name the body and blood of Christ is made of the substances of the bread wine and the virtue of the blessing is not losed especially if it be reserved for the use of the sick to which purpose are many testimonies ................... Those are madd therefore who say that the mystical benediction ceaseth after the sanctification if any part remain untill the next day for the holy body of Christ is not changed c. The faithfulness of the author in this article will be best known by inspection of the quoted places Certainly there were alterations of this article in sundry editions of the Augustan confession but who will read the Saxons confession will soon find that he wrongeth them for they say expressly Without the use whereunto they were ordained the things themselves are not to be accounted for a sacrament but in the use appointed c. Neither do they add one word of the remaining of Christs body after the use as neither do they alledge any testimony to that purpose So that his weakness appeares in nothing more than in this article and specially in that madd conclusion which followes no way upon those testimonies for though Irenaeus saith That which is from earth after it hath received the calling of God is not now common bread but the Eucharist consisting of two things an earthly and a heavenly and others speak in that manner will it therefore follow that they are mad who say that the Elements are not the Sacrament without the use And again that the doctrine of Calvin concerning the Sacrament was set up or begun by him the author shewes his weakness seing an egg is not liker unto another than that which Calvin taught is like unto those testimonies of the antients quoted in the same place Of the Roman Highpriest he saith on the 7. Article Whereas for unity of the Church they require the obedience unto a chief Rector who hath succeeded to Peter in ruling the Church of Christ and in feeding his sheep it is not different from the consent of the antient Church Truly Ambrose calleth the Roman Bishop in his time the Rector of the whole
Purgatory was not known and then it was believed by some by degrees partly by revelations and partly by Scriptures and so at last it was believed generally by the whole Church we may easily understand some cause of pardons Seeing then Purgatory was so lately known who can now admire that there was no use of pardons in the primitive Church c. 4. A fourth device of the Friers 4. Meritum ex congruo condigno was the distinction of merit ex congruo condigno some holding the one part onely and some both parts but it was never universally approved among them seeing always some did abhor to say A man by his merits is worthy of the Kingdom of heaven Of which number were Guiliel Parisien Jo. Scotus Gregorius de Arimino Biel c. This particular leadeth to another consideration Their contrary doctrines of these Friers that as they do differ in degrees the latter sort for the most part being worse or more erroneous then their fathers and ready to produce a worse generation so they did and still do differ in contrary opinions for they preach not Christ of good will saith Agrip. de vanit scien cap. 97. but for contention so that there is more hope of agreement among Philosophers then among these School-men seeing they have darkened and killed all maner of Divinity with opinions of men and new errors c. and the posterity sweareth into the words or tenets of their Master and they are led captive by his opinion so that they will not yield unto contrary reasons nor Scripture This is clear by the families or Sects of Thomists and Scotists striving the one against the other not in Philosophical or indifferent points but in matters of greatest moment As for example 1. Thomas saith A man is accepted of God not for his vertue but by the grace of God which is the fountain of these vertues In 2. Sent. Dist 26. q. 1. ar 4. But Capreolus on that place bringeth Scotus Durand and Aureolus holding the contrary 2. Thomas saith A man deserveth glory ex condigno 1 2. qu. 114. ar 3. yet to make this smooth he hath devised that distinction that a work deserveth either as it proceedeth from free-will or as it proceedeth from God's grace and so on that part of Rom. 6. Jâ—ct 4. he saith If good works be considered in their own nature or as they proceed from mans free-will they deserve not eternal life ex condigno but onely as they proceed from the grace of the holy Ghost But Durand in 2. Sent. Dist 27. qu. 2. refuteth both the tenet and that frivolous distinction 3. Thomas proveth that a man cannot understand supernatural things without the light of grace In 2. Sent. Dist 28. qu. 1. ar 5. But Durand on that place striveth for the contrary 4. Thomas saith No man in this life without habitual grace can eschew all and every sin 1 2. qu. 109. But Scotus holdeth the contrary In 2. Sent. Dist 28. 5. Thomas saith None without the help of God can sufficiently prepare himself unto habitual grace loc cit ar 6. and there he declareth what it is to prepare himself to wit to turn unto God as he which hath his eyes turned from the Sun prepareth himself to receive the light of the Sun when he turneth himself unto the Sun Against this doth Durand dispute in 2. Sent. Dist 28. qu. 5. 6. Thomas saith Grace differeth really from vertue as the soul from the faculties in 2. Sent. Dist 26. qu. 1. ar 4. Scotus holdeth the contrary on that place 7. Thomas holdeth that want of original justice in babes is a sin ibid. Dist 30. qu. 1. ar 2. Durand on that place holdeth the contrary 3. Thomas saith Original sin cannot be properly called a quality or absolute form inclining to ill actions 1 2. qu. 82. ar 1. Gregor de Armi. on 2. Sent. Dist 30. qu. 1. ar 2. teacheth that according to Augustin original sin is a positive quality or carnal concupiscense by which man is inclined to sin actually 9. Thomas holdeth that every action of man if it be evil is properly a sin 1 2. qu. 21. ar 1. Gregory in loc cit holdeth the contrary 10. Thomas proveth that every act of man as it is an act is from God De malo qu. 3. ar 2. Capreolus on 2. Sent. Dist 37. qu. 1. ar 1. bringeth Durand Gregory and Aureolus disputing in the contrary 11. Thomas teacheth that to the goodness of an action is required the goodness of the matter and of the form and intention Capreolus on 2. Sent. Dist 38. bringeth sundry School-men holding that the goodness of intention is not necessary 12. Dominicans generally hold that the Sacraments do work grace after the maner of a knife cutting and framing a thing and not a vessel containing grace But the Franciscans deny all effective power in the Sacraments but bring the vertue of them from the onely power of God's promise so oft as the Sacrament is administred They do agree in the opere operato and differ in the maner Concil Trident. lib. 2. 13. Dominicans held that the Sacraments of the old Testament did not confer but onely fore-signifie grace which was to be given after the sufferings of Christ The Franciscans held the contrary ibid. 14. Thomas par 3. qu. 75. ar 4. saith It is necessary to believe that the body of Christ is in the Eucharist by the change of the substance of the bread into it But Bellarmin De Euchar. lib. 3. cap. 23. saith Scotus held that transubstantiation was not thought a doctrine of â—aith before the Lateran Councel and that there is not express Text of Scripture which without declaration of the Scripture can convince one to admit transubstantiation Certainly the opinion of Thomas was according to the sense of the article which Innocentius the III. did decree and howbeit the Romanists hold still the word transubstantiation yet they are all for the most part fallen upon another conceit that the substance of the bread evanisheth or is annihilated and the body of Christ cometh in stead of it And hence ariseth many questions among them as whether the body of Christ be eaten with the teeth and go into the belly whether the wicked do eat the body of Christ They who will read any School-man on Lombard Lib. 4. Dist 10 11. will finde many such questions concerning the Sacrament In a word all the huge volumes of Thomists and Scotists upon the Sentences are so many monuments of controversies betwixt antagonists in the Romish Church as lately Dr. T. Mortan hath proved the Protestant faith by testimonies of these School-men or as he speaketh even the enemies being judges Therefore all the boasting of Papists concerning the unity of their Church is indeed but to delude them which are not acquainted with their books Thus the Church was pitifully divided with these Sects and when the disciples of these School-men went abroad to preach one
words If it be lawful to celebrate for a penny it were far better and precious to celebrate without pennies this they say thinking that simony is committed in these exactions Oh how great a wickedness and madness to exact forty fifty or sixty florens for the absolution of a City and relaxation of a Church-yard I am silent of other things simple and secular people do abhor all these things 28. Jagielo Duke of Lituania was married to Heduigis Queen of Poland The conversion of Lituania An. 1386. with condition that he should embrace the Christian faith and annex that Dukedom to the Crown of Poland he and his three Brothers Borissus Suidrigielo and Vidold were baptized at Cracow Febr. 14. The next year he called a general convention of all the people of Lituania at Vilna in the beginning of Lent and took with him the Bishop of Gesna and some Priests There he propoundeth unto them the forsaking of their Idolatry and the embracing the Christian Religion he allured them with exhortations and promises but the Priests being ignorant of the language could teach them nothing at all The barbarous people were loath to leave the customs of their Ancestors but when they saw that at commandment of the King the fire in the Temple of Vilna to be extinguished and the Altar broken and the Serpents which they had worshipped to be killed and dead and their holy groves destroyed without the hurt of any man the people wondered and said How is it that our gods do not revenge themselves on these wicked Christians if any of us had done the like we had perished by the wrath of the gods Then were they willing to follow the Religion of their Prince and because it had been wearisome to baptize them all this honor was given to some of the Nobles to baptize them severally and the vulgar sort were set in companies and the Priests cast water upon them and gave unto every company a name saying I baptize ye in the name c. and so in one day 30000 barbarous people were baptized Ale Guaguin in Rer. Polon To. 1. 29. Nicolaus de Lyra a Jew by birth and then a converted Christian wrote Annotations on all the Bible which were in great account among the School-men but in many Articles of faith he differeth from the Papists now as appeareth clearly by these passages When Jerome had written in Prologin lib. Tobiae The book of Tobiah which the Jews following the catalogue of divine Scriptures have reckoned among those which they call Hagiographa de Lyra saith He should rather have said among the Apocrypha or he taketh the Hagiographa largely And in his Postilla he saith When I have written as God hath helped upon all the Canonical books of the holy Scriptures ..... trusting in his help I intend to write of the other books which are not of the Canon to wit the book of Wisdom Ecclesiasticus Judith Tobias and the books of Maccabees ...... We must know that the books of the sacred Scriptures which are called Canonical are of such authority that whatever is written there it is held true without controversie and consequential also what is manifestly concluded thereupon for as in the writings of Philosophers truth is known by reducing unto the first principles that are known in themselves so in the Scriptures of Catholick Doctors truth is known in so far as things to be believed can be reduced unto the Canonical writings of the sacred Scripture which we have by revelation from God who cannot lye therfore the knowledg of these writings is necessary unto the Church for which cause of the exposition of them it may be said what is written Eccles 24. All these are the book of life that is all the books that are expounded in the preceding work are contained in the book of life that is in the books of truth revealed by God who is life for as divine predestination is called the book of life so this Scripture revealed by God is called the book of life both because it is from him which is life essentially as is said and it leadeth unto the blessed life And next it is to be considered that the books which are not of the Canon are received to be read by the Church for information of manners but their authority is not such that they are thought sufficient to prove things in controversie as Jerome teacheth in the Prologue on Judith c. On Deut. 17. at the words Thou shalt not decline he saith Here an Hebrew Glossa saith If he say unto thee The right hand is the left hand or the left is the right thou must receive such a sentence But this is manifestly false since the sentence of no man of whatsoever authority is to be received if it be manifestly false or erroneous and this is clear by what is said in the text They shall judge unto thee the truth of judgement and they shall teach thee according to his law Hence it is clear that if they speak false or decline from God's Law manifestly they should not be heard On Psal 124. or rather 125. on these words Like mount Sion he saith because as mount Sion is unmoveable so they who trust in the Lord are not moved from the stability of faith therefore it followeth shall not be moved for ever to wit who dwell in the spiritual Jerusalem by faith formed by love And the cause of this stability followeth The mountains are about it that is the Angels are deputed to keep the Church and the Lord is round about his people as he saith in Matth. ult Behold I am with you unto the end of the world On Daniel at the last words he saith The last two Chapters to wit of Susanna and the History of Bell and Dragon are not of the Canon therefore now I leave them and intend to take in hand the other books which are Canonical On Matth. 1. at the words Iudah begot Phares he rehearseth an opinion of Jerome which he confuteth and he addeth a general reason saying The sayings of Saints are not of such authority but we may think the contrary in those things which are not determined by the sacred Scripture therefore Augustine in Epist ad Vincent saith of the writings of the Saints This sort of writings is to be distinguished from the Canonical Scriptures and testimonies are not brought from them so that we may not think the contrary On chap. 10. at the words He gave them power over unclean spirits he saith If it be asked Why Preachers do not such miracles now Gregory answereth Because when the Catholick faith is sufficiently proved by the miracles of Christ and his Apostles it is needless to reiterate such proof any more And a little after Ye have received freely to wit grace which God hath bestowed on you whether grace making acceptable or grace which is freely given Give it freely even as ye have received for for spiritual acts as for administration
craving in the name of their Masters that a Book written by a Frier John Falkenbergh containing notorious errours and heresies may be examined by the Councel or Commissioners of the Nations or else they protest de injuria and they appeal unto the next General Councel Pope Martin answered saying I will inviolably observe and no way violate whatsoever hath been done Conciliariter in this Councel and these I do ratifie and approve and no otherwise Then Cardinal Antonius proclaimed liberty of departing unto every one and in the name of the Almighty God and of his Apostles Peter and Paul and of Pope Martin the V. he gave unto every one there present a full remission of all their sins once in their lives if that every one within two moneths after the knowledge hereof shall seek the Indulgence in forma c. Here the Cardinal of Ostia said Placet and Augustine de Lance in the name of the Pope said Placet and so it is written but no mention of Sigismund's Placet because the Councel was dismissed against his will 5. According to the Decree at Constance Pope Martin sent his Legates to Papia An. 1424. to open the Councel few Bishops came thither and the Pest beginning the Councel with common consent was removed to Sena more Prelates came there Alfonso King of Arragon intending to purchase the Kingdom of Sicily sought by all means chiefly by giving gold saith Platina to procure the adjournying of the Councel and to restore Pope Benedict the XIII But Pope Martin disappointed him by dissolving the Councel and nothing was done but only the next Councel was appointed to be at Basil An. 1431. 6. The Councel at Basil was began December 14. An. 1431. by the Legate Julian Cardinal of Sancti Angeli by Commission granted first by Pope The Councel at Basil Martin and confirmed by the lately elected Pope Eugenius the IV. as it is written in Sess 1. The Emperour Sigismund was Protector thereof whilest he lived sometimes by his Deputy William Duke of Bavier as appeareth in Sess 7. and sometimes personally as in Sess 14. In Sess 1. they propounded their main purposes 1. The extirpation of Heresie namely of the Bohemians 2. The quenching of the Wars in Christendom 3. Because the Vineyard of Christ is overspread and as it were laid wast with huge numbers of Thistles and Weeds of Vices that these may now be pulled up and the Church Mark this ye who say that the Roman Church hath never erred may flourish again and bring forth the fruit of honesty But the particulars that were treated in it may be reduced to four chief heads to wit concerning the Bohemians the Greeks the authority of General Councels above the Pope and the Reformation of the Church So omitting the order of time and Sessions for the clearer and more compendious method I will shew what was done in those 1. In Sess 4. the Bohemians were summoned to appear and a Safe-conduct was sent unto them Three hundred of them some Civilians and some Ministers came and disputed upon these four Articles 1. All who would be saved should receive the Communion under both kinds 2. All civil government is by the Law of God forbidden unto the Clergy 3. The Preaching of the Word is free unto all men having once received Ordination and free in any place Aen. Sylvius hath not this parenthesis and the Epistle of the Bohemians directed unto all the faithfull in the year 1431. saith Per eos quorum interest 4. Open crimes and scandals should not be suffered no not for avoiding greater evil The Deputies were ordered by their Commission to debate these Articles and no other and they would admit no argument grounded upon any Authority except of the Scripture alone Therefore the Fathers of the Councel charged Cardinal Cusanus to fight them in their own field and he was not ashamed to say The Scriptures belong to the well of the Church and not to the essence or necessity thereof either in the beginning or continuance And The Gospel is known by the Church but not the Church by the Gospel The Bohemians replied Such was not the mind nor voice of the Primitive Church which did administrate the Eucharist and expound the Scriptures otherwise then they do now Cusan answered Let not this move you that at divers times the Rites of the Sacraments be divers or that the Scriptures are applied unto the times or understood diversly so that at one time they are expounded according to the universally current Rite and when the Rite is changed the sence is also changed .... because when the sentence of the Church is changed divine judgement is changed The dispute continued fifty daies in the end the Councel approved the last three Articles in some sence And in Sess 13. they granted that the first was according to Christ's institution but say they the Church hath otherwise ordained and practised for weighty causes Nevertheless they would grant this unto the Bohemians and Moravians not as the bill of divorcement was granted unto the Jews but as lawfull by the authority of Christ Jesus and of his true Spouse the Church and as healthfull and profitable unto them who receive worthily Io. Cochlaeus and Garranza have omitted this dispute and conclusion but they are written by Aen. Sylvius and his Epitomizer Orth. Gratius in Fascic rer expetend fol. 96. Then Anno 1438. the Bohemians did supplicate that by allowance of the Councel they might have the Divine Service namely the Gospel and the Epistles and the Creed read unto the people in the vulgar language as it had been in that Kingdom by long custom and permission of the Church And that the Fathers there present would be carefull of the Reformation of the Church both in head and members as it is most necessary for Christian Religion and hath been of a long time wished by all godly souls and as they themselves had propounded from the beginning Orth. Gratius saith Many things were advised and conceived but had many obstructions the enemy of mankind procuring so Nevertheless the Bohemians failed not in their hopes neither would they fail in their indeavours 2. The second head was concerning the Greeks in hearing their Embassadours whose golden Bull was dated in the year of the World 6944. indict 14. An. Ch. D. N. 1435. November 26. and sending Legates unto Constantinople they gave a Safe-conduct and for the place of their meeting the Greeks propounded that if the Latines would go unto Constantinople the Clergy of the East would assemble upon their own charges but if the Latines will have the Greeks coming into the West their coming should be upon the expences of the Latines and the place of their assembly should be Basil or Avenion or Sabaudia at the option of the Greeks When they had agreed on these particulars in Sess 24. and 25. with consent of Pope Eugenius afterwards he drew the Greeks from the Councel as follows 3. The
Councel for a long time and many things are to be reformed both in the clergy and laity the Emperour will deal with the high Bishop that a Councel shal be summoned within a half year and begin within a year after Unto this decree the Duke and his collegues after consultation reply by his Lawier Pontan They do not acknowledge that their Confession was refuted by testimonies of the Scriptures as they would have demonstrated if a copy of that which is called a refutation had been given them and so far as they could remember by their hearing of it read they have written a reply which if the Emperour will be pleased to read he shall finde that their religion is sure and unmovable And where as they are commanded to print nothing nor change any more they will do nothing whereof they may be justly accused As for Anabaptists and such as despise the sacrament of the altar none such have place within their jurisdiction And because the decree containes sundry things of weight they crave copies of it that at the time they may give the more advised answer They do present the Apology but Caesar would not accept it and the next day he threateneth them sharply if they do not obey the decree So these Princes went away leaving their Deputies behind them and having craved and obtained leave When they began to treat in the Diet concerning the warrs these Deputies do in name of their Principals promise to contribute their aid against the Turks if peace shall be granted unto religion About the first of October a sharper decree was read against the Cities which had given-in the other Confession Finally a third decree concerning religion was read to this sense Caesar ordaineth that they shall not be tolerated which teach of the Lords Supper otherwise than hath been received heretofore Let nothing be changed in private or publick Masse Let children be confirmed with oil and the sick be anointed with consecrate oil Images statues should not be removed and where they have been taken away they shall be set up again Their opinion which deny the free-will of man may not be received for it is beastly and contumelious against God Let nothing be taught which doth any way empaire the authority of the Magistrate That opinion of justification by faith only shall not be received Keep the sacraments in their place number as before Keep still all the cetemonies of the Church all the rites the manner of buriall and such others Priesthoods Vacant shall be bestowed on qualified persons the priests and Church-men that are married shall be deprived of their Benefices which shall be bestowed on others and if any will put away his wife and crave absolution at the will of the Pope the bb may restore such and all others shall have no refuge but be exiled or suffer other deserved punishment Let the life of priests be honest their cloaths comely and eschue all offense ..... Briefly in the matters of faith and worship of God let nothing be changed whoever doth contrarily shall underly the danger of body life and goods Jo. Sleida Lib. 7. These decrees were grievous unto many namely Melanthon gave himself to weeping being pensive not so much as he professed for himself for he knew what he believed as for the posterity When Luther understood this he conforts Luther's Consolatory unto Melanthon him by Letters That seing it is not the cause of man but of God all the burden should be cast on him why then doest thou said he afflict and torment thyself feing God hath given his Son for us why do we tremble or feare why do we sigh is Satan stronger then God will he who hath given so great a benefite forsake us in lighter matters why should we fear the world which Christ hath ouercome if we defend an ill cause why do we not change if the cause be just and pious why do we not trust to Gods promise certainly Satan can take no more from us but our life but Christ reigneth for ever under whose protection Verity consists he will not faile to be with us untill the end If he be not with us I beseech where shall he be found if we be not of his Church do yee think that the Bishop of Rome our adversaries are of it we are sinners indeed many waies but Christ is not a liar whose cause we have in hand Let Kings and Nations â—reat foame as they please he that sits in heaven shall laugh them to scorn God had maintained his cause hithertils without our Counsell and so he will do unto the end ..... As for any agreement it is vain to look for it for neither can we deprive the Bishop of Rome nor can the true doctrine be in security while Popery shall endure If they condemn our doctrin why seek we an uniformity if they allow it why maintain they their old errours But they condemne it openly where fore it is but dissimulation falsehood whatsoever they go about In that you will have the Lords Supper communicated wholly and give no place to them which hold in indifferent you do well for ..... They cry that we condemn all the Church but we shew how the Church was violently oppressed by tyranny and therefore is to be excused as the Synagogue was to be excused when under the captivity of Babylon they keeped not the law of Moses seing they were prohibited by force Ibid. XXVIII When the Protestants understood that the Pope had written The prostants writ to forrein Kings 1531. against them unto severall Kings they in Febr. 1531. assemble at Smalcald and send their Letters unto the same Kings shewing that it was an old complaint of good men that they were traduced by their enemies as Nic. Clemangis in France Jo. Colet in England c and where as now they are traduced by their enemies and they declare what was done at Ausburg they are guilty of none of these crimes that are layd unto their charge as they doubt not to cleare themselves if there were a free general Councel and especially it is grievous unto them that they are said to condemn Magistracy and lawes ..... and they entreat them that they would not believe such calumnies and to entreat Caesar that for the good of the Church he would call a godly and free Councel in Germany where such controversies may be lawfully debated and defined rather than put them to fire and sword The King of France returnes them answer thanking them for emparting such a business rejoicing that they did purge themselves of the objected crimes and allowing their demand of a Councel as necessary for the good not of Germany only but of the whole Church To the same purpose writes the King of England and addeth that he earnestly wishes there were a councel and that he will interceed with Caesar for peace At that time many Protestants were summoned to appear before the Chamber of
who teach that the erroneous should be forced to return unto the Church albeit the antient scandals be not removed and new ones are multiplied c. He speaks also of their means of alluring men of their policies and corruptions more particularly Another saith The four wings of these locusts are arrogancy of learning their flattering of Princes and wealthy persons impudence in denying and the great power that they have purchased CHAP. IV. Of BRITANNE 1. I Left at the gracious providence of God towards Queen Elisabet in God protected Queen Elisabeth continuance thereof is here to be remembred 1. that Pope Pius V. did accurse her An. 1569. and caused the Breve to be affixed on the Bishop of London's palace An. 1570. by John Felton yet neither did her subjects love her the less nor other Princes leave off correspondence with her and the worst effect was Felton was hanged and. 2. The Earls of Northhumberland and Westmerland hearing of the curse and trusting to the promises of aid from the Pope and from Spain raised a rebellion in the North the one was taken and beheaded and Westmerland escaped into Flanders and died in a poor condition 3. The next year Leonard Dacres began to revive the rebellion in the same Shiers and was soon defeated 4. About the same time Iohn Story a Doctor of law and one Prestol were apprehended and convinced of treason for giving information unto Duke d'Alva how he might invade England and cause Irland revolt 5. John â—esley bishop of Ross plotted with sundry Englishes to intercept the Queen and set Queen Mary at liberty An. 1571. God turned their plots to their dammage 6. John Duke of Austria aiming at that kingdom sought Queen Mary in marriage in the midst of his projected plots he died suddenly An. 1567. 7. Thomas stuckly plotted first with Pius V. and then with Gregory XV. to conquer Irland unto the Pope's son he was made General and sent away with 800. Italians but God disposed so that Stukly was first employd to aid Sebastian King of Portugal against the Mauritanians and died there 8. Nicolas Sanders a priest entred into Irland with an Army of Spaniards An 1580. and ioyning with other rebellious Papists made a great insurrection they were soon quasshed 9. The next year numbers of Seminaries and Jesuits came from Rome to prepare the subiects unto a change and to take part with forrein powers when they shall come into the Land for this cause greater restraint was layd upon Papists of those incendiaries some were executed for treason and many were sent out of the kingdom 10. In the year 1583. John Somerwill was taken when he was going to kill the Queen he confessed that he was persvaded to do so byreading books written by the Seminaries he was condemned and strangled himself in New-gate 11. An. 1585. William Parry having an absolution from the Pope vowed to kill her but God struck him with such terror that having opportunity he could not do it his purpose was discovered and he received the reward of a traitor 12. An. 1586. John Ballard a priest stirred up some gentle men to kill Her when she went abroad to take the air this was discovered before they had opportunity they confessed their plot to bring-in forrein forces fourteen was executed as traâ—tors 13. William Stafford a young gentle man and one Moody were persvaded by a forrein Ambassador lying in England An 1587 to kill Her this was discovered 14. An. 1588. Philip King of Spain sent an hudge navy which he supposed as it was called invincible the Lord of land and sea heard the prayers of both kingdoms England and Scotland and dissipated that naâ—y by stormy winds 15. An. 1593. Lopez a Iew and the Queen 's ordinary Physician undertook to poison her upon promise of 50000. crouns from King Philip but before the hyre came the traitor was punished 16. The next year Patrik Cullen an Irish fencer was hired by English fugitives in Flanders to kill Her intelligence was given and he was apprehended 17. The same year other two undertook the â—ame fact as also to set her Navy on fire with bals of wild-fire and received the like reward 18. An. 1598. Edward Squire was suborned in Spain by a Iesuit to poison Her by laying strong poison on the pommel of the sadle whereon she was wont to ride that she laying her hand on it might carry the sent of it unto her nose Squire followed direction and did the deed on a day when she was going to ride and if She had touched the pommel it had been her death but Divine providence so ruled that she touched it not the treason was discovered and rewarded 19. The Earle of Tyron came from Spain An 1599. and raised the greatest rebellion in Irland that was in her time yet he was overthrown 20 An. 1600. a plot was layd to remove some chief Officers and Counselors from her and then the Papists thought to find their opportunity this project was discovered and prevented 20. Henry Garnet Superior of the Seminaries in England and others had another plot and sent Thomas winter into Spain An. 1601. King Philip embraced the motion and promised to help them but before it came the Queen ended her dayes in peace Seing so many plots were discovered it may not improbably be iudged that moe were intended but she was so safe under the wings of the Almighty that neither open hostility nor privy conspiracy could annoy her The remembrance hereof may teach others to trust in God as the safest policy I return unto Church-affaires First we may profitably observe the cause of the difference in the Reformation of the Churches in those two Kingdoms It is true both looked unto the Worde as the rule of Reformation but they varied in the manner of application for England held that whatsoever in discipline and rites is not contrary unto Gods word should be retained for in the twentieth article of the Convocation An. 1563. it is said The Church hath power to decree rites or ceremonies and authority in matters of faith and yet it is not lawfull for the Church to ordain any thing that is contrary unto Gods word neither may it so expound one place that it be contrary unto another wherefore although the Church be a witness and keeper of holy Writ yet as it not ought not decree any thing against the same so besides the same ought it not to enforce any thing to be believed for necessity of salvation But Scotland applied the Rule more closs in this manner What soever hath not a warrant in the Word should be abolished as in the fourtienth article of Confession they say Evill works are not only those that are done expresly against Gods commandement but those also that in matters of religion and inworshipping of God have no other assurance but the invention and opinion of man which God hath ever from the beginning rejected as by the prophet Isaiah and
use without favor and no part thereof be disponed to their friends or any other person for their commodity 6 Great reason their forsciture alwaye preceeding That all persons be inhibited under the pain of treason and losse of life lands and goods to receipt supply rise-with or concurr or have intelligence with the foresaid excommunicats under whatsoever pretense of vasalls or dependes 7 To be ready at my charge it is very meet But I understand not the last clause That all the subjects be charged to put themselves in arms by all good means they can remaning in full readines to pursue and defend as they shall be certified by his Majesty or otherwise finding occasions urgent 8 I shall omitt no diligence in that which can be required at my hands as I shall answer to God That the ship arrived at Montros be apprehended and the persons which were within her together with others which have had any dealing with them according as they shall be given up in writ be called and diligently examined for discovery of the practises and purposes which they have presently in hand 9, Distingue tempora conciliabis Scripturas The meaning of this the bearers will expound unto you Forsomuch as the Lord Hume hath controveened sundry points wherein he was obliged unto the Church of Edinb by his promise at the receiving of his subscription as in not satisfying the Synod of Fife in not receiving a Minister into his house in not removing out of his bounds Captain Andrew Gray and Thomas Tyry whereby as also by his scandalous life since his subscription he hath given just cause of suspicion unto the Church and all good men that as yet in his heart he is not sanctified truly or converted to the true religion Therefore that his Majesty would take earnest tryall of the premisses and thereby judge if there appear in him such sincerity of religion life as his Majesty may trust him and the Church may expect true friendship in so dangerous a time in the cause of religion and if that be not found that his Majesty would remove him from his company and discharge him of all publick office and command 10 The complaints belong not unto your offices alwayes That the guard presently taken up be tryed together with the Captaines because many complaints are given unto the Assembly against them IV. I have satisfied the bearers Subscribitur Iames R. Whereas a horrible superstition is used in Garioch and in other parts of the Countrey in not labouring a parcell of ground dedicated to the devill under the name of the good mans croft the Church for remedy hereof hath found meet that an article be propounded unto the Parliament that an Act may proceed for ordaining all persons possessors of such lands to cause tille and labour them before a certain day to be appointed thereunto or in case of disobedience the same landes to fall into the Kings handes to be disponed unto sueh persons as shall please his Majesty who will labor them V. Alexander Lord Hume compeares and is asked by the Moderator Whither he confesseth with his heart and mouth as before the Lord that he was justly casten out of the Church by the Sentence of excommuniation pronounced against him by the Synod of Fife and as he will answer upon pain of salvation The from of absolution of excommunication damnation to speak the truth simply He protestes and acknowledges that he was justly excommunicat and confesses his fault in deserving it Then he is asked Why he sought not to be relaxed from that Sentence according to the direction to the Presbytery of Edinburgh He excuseth himselve by ignorance of that part of the Act. And being accused Why he detained the stipends of some Ministers namely of Chirnside he answereth he is ready to pay whatsoever he oweth by law Why he hath no observed the conditions named in the Act of the Presbytery of Edinburg to wit that he should have a Minister in his Family and remove Tho. Tyry out of his company He remembreth not that he was required to have a Minister in his family but now he is willing to accept any whom the Church shall appoint as for Tho. Tyry he was in was in his service after that time but understood not that he was obliged to remove him untill the Church did excommunicate him and since that time he hath discharged removed him He is asked Whither he knew a priest named Cowy or any that was set on land out of that ship coming lately from Flanders He denieth both He is asked Whether the Jesuit Mackwherry was in his house lately He confesses that he was in this house within these five dayes and came without out his knowledge nor had he any missive or commission unto him and he stayd not above an halfhour Lastly the said Lord confesseth and protestes in the presence of God whom he takes to witness and the Lord Jesus who will judge the quick the dead that he professeth from his heart the religion pâ—esently professed by the Church here present whereof he hath already subscribed the Articles before the Presbytery of Edinburgh and now acknowledgeth to be the only true infallible religion which leadeth unto salvation and wherein he intends to live and dy and which he shall to his uttermost defend against all the enemies thereof and as he shall answer to the dreadfull God he forsakes the Romane religion as Antichristian and directly opposite to the truth of God and his true Service And these things he testifieth by lifting up his hand and declaring before God that he hath no dispensation nor indulgence to subscribe or sweare Certain brethren are appointed to conferre with him at his own lodging for the fuller tryall of his resolution On the second day thereafter Alex. L. Hume compeares and humbly craves to be absolved from the Sentence of excommunication protesting that in time coming he will give proof of obedience and service unto God and maintain the truth of His religion presently professed by the Church here present unto his lifes end and howbeit some time he had been of a different religion now he avoweth since he hath been better informed in the Heads wherein he differed the Confession of faith and religion presently professed by the Assembly and if hereafter he shall decline from it he submits himselfe unto the Censure of the Church hoping by Gods grace that he shall never make defection Because all these answers and professions have been passed by word only the Assembly judgeth it meet that some articles be written and then subscribed by him and thirdly to consider of his absolution The next day these Articles were propounded in write unto him 1. That Alexander L. Hume ratify approve the subscription and oath given by him unto the Confession of faith at Edinburgh December 22. last or subscribe again in face of the Assembly 2. That he
HISTORY Of the CATHOLICK CHURCH From the Year 600 untill the Year 1600. Shewing Her DEFORMATION And REFORMATION Together with The RISE REIGN RAGE and BEGIN-FALL Of the ROMAN ANTICHRIST With many other profitable Instructions Gathered out of divers WRITERS of the several times and other HISTORIES BY ALEXANDER PETRIE Minister of the Scots Congregation at Rotterdam Psalm III. What we have heard and known and our Fathers have told us we will not hide them from their Children shewing unto the Generation to come the praise of the Lord and his strength and his wonderfull Works that he hath done Cyprian de zelo livore Evill shall be eschued the more readily if the beginning and greatness of it be known Origen contra Celsum Lib. 3. As he is deemed to have made progress in Philosophy who being acquainted with the disputes of different opinions hath chosen the best reasons among them So I am bold to say that he is the wisest among Christians who hath most diligently considered the several Sects of Jews and Christians HAGUE Printed by ADRIAN VLACK M. DC LXII HONI SOIT QVI MAL Y PENSE TO HIS HIGHNES WILLIAM THE III By the Grace of God PRINCE of ORANGE Count of Nassaw Catzenelbogen Vianden Dietz Lingen Moeurs Bueren Leerdam c. Marquess of ter Vere and Vlissingen Lord and Baron of Breda of the City of the Grave and Land of Kuyck Diest Grimbergen Herstall Kranendonck Warneston Arlay Noseroy S. Vijt Doesbourg Polanen Willemstadt Niewart Ysselstein S. Martensdijck Geertruydenberg Chasteau-regnard the High and Lower Swaluw Naeldwijck c. Vicount Hereditary of Antwerp and Besançon c. Marshal Hereditary of Holland c. I Will honour them that honour me saith the LORD But who can tell what shall be done unto them whom the Lord will honour Certainly those do honour him who serve him religiously They who are careless of Religion do pretend that they cannot serve God because there be so many Religions and they cannot know which is the right But if they were unfeignedly desirous to know they might be resolved since our Lord who is gracious mercifull and abundant in goodness and truth leaves us not in the mist or unto uncertainties but at several times and in divers waies hath spoken unto the Fathers by the Prophets and in the last daies hath spoken unto us by his Son and hath commanded all men to hear Him He is the Way the Verity and the Life none comes unto the Father but by Him On which words Chrysostom writes thus It is as if our Saviour had said I am the Way that is By me ye shall come The Verity because assuredly those things shall be which I have promised neither is any lie in me And the Life because Death cannot hinder you from me And since I am the Way ye need not another Guide Since I am Truth I speak no false thing Since I am Life although ye shall die ye shall injoy what I have promised And Cyrill Alexandr on the same words saith By three things we shall come into these Heavenly mansions by the action of true verity by right faith and the hope of eternal life of all which none is the giver none is the fountain nor is any the cause but our Lord Jesus Christ for he hath given commandments above the Law he hath shewed us the Way And he is also the Truth that is the true streightness and determination the uprightest rule and the best square of faith And he is also the Life for none but he can restore unto us that life which we hope shall be in holiness and blessedness without perishing He certainly shall raise us up though we die from that curse for sin and bring us into Heaven therefore all excellent things come and shall be unto us through him But those Worldlings say The Word of Christ is large and so many things are in it that we cannot search them Nevertheless He directs all men to search the Scriptures and the Evangelist teacheth that those are written that we might beleeve that Jesus is the Christ the Son of God and that beleeving we might have life through his name Yea in that written Word he hath certain rules and notes whereby the true Religion may be known Certainly that is the most true Religion which ascribes most glory unto God and most transcends the natural reason of men and most elevates the hearts and affections of men towards God and Heaven By application of those undoubted and unquestionable principles each one may understand that among all Religions the Reformed is the only true Religion for not only our Profession in the general but all the branches of our Doctrine are grounded on God's written Word and tend unto God's glory transcend our natural reason and lead men to think continually of God and to hope for blessedness in Heaven by Christ alone And amongst those who profess this Religion they are most devoted unto God and most constant in their profession who aim most at God's glory who are most acted by supernatural principles who do most think of God and whose hope of felicity in Heaven is most active And such as seek but their own or other mens interests or be led by political or human reasons mainly are the wavering Professors On the other side all other Religions though they pretend the glory of God they are not truly grounded on God's Word but are underpropped with natural reason and tend to earthly mindedness as appears by induction of the particulars wherein they differ from us some aiming at the advancement of mens abilities and others at worldly honour and gain This is clear in the Romish Religion for what else is the advancing of man's ability without or with a little help of God their Justification by works their Deifying of the Pope above all that is called God their equalling of Mens Traditions and Decrees with the Sacred Scriptures What else is their Mass their fancy of Purgatory c Here it is remarkable what is written by their Jesuit Cardinal Bellarmin de Indulg Lib. 1. Cap. 12. Sect. Rationes We see saith he that the amplest Indulgences are given for a very slight cause as when plenary Indulgence is given unto all who stand before the Door of St. Peter's Church and the Pope blesseth all the people solemnly And Sect. Observandum he saith That standing before St. Peter's Porch is a very light and slight cause if it be considered absolutely in it self and nevertheless it is a weighty and just cause because that frequency of the people at that time is a fit and usefull means of protesting their Faith concerning the Head of the Church and it serves for the honour of the Apostolical See which honour is the end of that Indulgence So he The Pope then and the People do aid one another mutually for the People confirms the Supremacy of the Pope by their presence and receiving that Indulgence and He by dispensing his
Writer of the Historie saith lib. 2. there was great contention concerning the Latine Translation and in the end they did conclude that it is to be approved as authentical yet so that they who are more diligent should not be forbidden to quench their thirst out of the Hebrew and Greek Fountains And after that Councel two other Editions were published by Pope Sixtus the V. and Clemens the VIII with infinite alterations as followeth in the 16. Century 11. The Popes did indeavour to take libertie of marriage from the Clergie The single life of Church men is opposed and where they could prevail adulterie and murther of babes was multiplied as is touched In sundrie Nations great opposition was made for Arnulph Bishop of Metensis was the father of Anchises the father of Pipin Britain would not receive this bondage In Creet John a Priest had a wife and therefore was reproved by Pope Vitalian What may I speak of one Greek The Greeks are for the most part married untill this day In the fourth Councel at Toledo Cap. 43. Marriage was approved and Fornication prohibited More of this hereafter 12. Divers Nations then received the faith the Gothi and Suevi in Spain Some Nations hear of Christ forsook Arianism by authoritie of their King Reccared Ghent brake down the Altar of Mercurius whom they had served and began to serve the true God by the preaching of Amand a French-man an 613. who was exiled for reproving King Dagobert of luxurie and venerie Other Flandrians were converted by his Countrie man Aegidius an 649. The sound of the word had been through the world but the Nations persevered not and being instructed but in few persons Paganism continued and the Barbarians disturbing the Realms did also disturb the estate of religion 13. In that Centurie lived sundrie Divines although not equal to their forefathers John Bishop of Alexandria called the Almons an 610. who for Some worthy men his rare example of hospitalitie and bountifulness to the poor is no less worthy to have place amongst good men than he is followed of few He was wont at all occasions to propound unto the people questions out of the Scriptures because multitude of heresies were then on foot and he exhorted the people to propound their doubts unto him If any did presumptuously move curious questions he could cunningly turn to another more profitable When any of the unlearned moved trivial doubts he accepted them calmly and commanded that thereafter such persons should not be admitted to the end others seeing such men checked should be the more wary In the daies of Boniface the IV. John Bishop of Gerunden a Spaniard was instructed at Constantinople in the languages and reading of Scriptures thence he returning into his Countrie did with dexteritie refute the heresie of Arrius and therefore was exiled to Barchinona but after the death of the Arrian King Lemungild he returned and wrote many books Of the same country was Europius Bishop of Valentia worthy of remembrance for godliness of life and sinceritie of faith Then also lived Ildefonsus Bishop of Toledo who as another Augustine is called the Hammer of Hereticks France did never want famous witnesses of the Gospel at that time was the fore-named Arnulph Bishop of Metensis Projectus a Martyr in Aquitania an 610. Eustathius Abb. Luxovien the Disciple of Columban an 624. Modoald Bishop of Trevers Renald the successour of the above-named Amand we have heard of Serenus Bishop of Marsilia where succeeded Projectus who is said to have suffered martyrdom in agro Cameracen an 678. Eustasius a Preacher in Bavier an 640. Lambert Bishop of Tungri was put to death an 658. because he rebuked Pipin for marrying another wife the first being yet alive Dodo the brother of the second wife was the Executioner and shortly thereafter died of vermine Ulfranius Bishop of Senonen hath been a diligent labourer in the Lord's harvest in Frisia an 660. Leodagarius Bishop of Augustodunen suffered death at the command of Theorick King of France because he oft reproved him of tyrannie Victor Bishop of Carthage an 646. writing to Pope Theodore retains the old Titles saying Unto the most blest and honourable Lord his holy brother Theodore Pope the works of your most blessed brother-hood are acceptable unto God c. There he affirmeth that all the Apostles were of equal authoritie and honour 14. Isidorus Bishop of Hispala called the latter did write many books of the Christian faith and the History from Adam untill his own time 624. Isidor Hispalen he hath many errours but in many things is sound In his book de summo bono cap. 28. he saith In the holy Scriptures as on high mountains both the learned find sublimities of knowledge whereunto as Harts they may lift up the steps of their contemplation and the simple men as lesse Wights may find mean things for their capacitie to which they may humbly have refuge the holy Scripture seems unto the babes of understanding to be base in words in respect of the historie but it wadeth more deeply with the more learned opening unto them the mysteries thereof and it remains common to the learned and unlearned Lib. 7. etymolog cap. 9. Peter received his name from the Rock which is Christ on whom the Church is built the Rock hath not the name from Peter but Peter from the Rock therefore the Lord saith Thou art Peter and upon this Rock which thou hast confessed will I build my Church for the Rock was Christ upon which Peter himself was built Lib 8. cap. 5. he noteth it as a fault in the old Catharists that they did glorie in their merits and that they denied forgiveness of sins to the penitent Lib. 6. cap. 19. The Sacraments are baptism and chrism the bodie and blood of Christ Here he nameth but two because the custom was then to anoint them who were baptized De offic lib. 1. cap. 18. Bread because it strengthneth the bodie is therefore called Christ's bodie and Wine because it worketh blood in the flesh therefore it hath relation to Christ's blood these two are sensible but being sanctified by the Holy Spirit are changed into the Sacrament of the Lord's body The Papists now in our daies would gather out of these words Transubstantiation but hereafter God willing it shall appear that neither word nor thing was thought upon in 500. years after that time and Isidore saith Transeunt in Sacramentum And de doctrin fide art 33. saith That marriage is evil or to be compared with fornication and to believe that meat is evil or the cause of evil unto the eaters is not Christian but properly Manichean or Encratitish 15. Agrestin was Clark to King Theodorick and then entred the Abbey Lexovien with all his Wealth he became wearied of the superstitious rites Agrestin and left the Abbey Then he went to Aquileia which for that time was not under the yoke of the Romish Pope and
elected that they may beleeve for the Lord himself declareth this when he saith Ye have not chosen me but I have chosen you for if they were therefore chosen because they did beleeve they did first chuse him by believing in him that they may deserve to be chosen But he takes this away altogether who said Ye have not chosen me but I have chosen you And certainly they did chuse him when they did beleeve in him therefore for no other cause saith he Ye have not chosen me but I have chosen you except because they did not chuse that he should chuse them but he did chuse them that they might chuse him because the mercy of God did prevene them with grace and not according to debt This is the immovable truth of predestination and grace In the same place he addeth God hath predestinated us ere we were he called us when we were averse he justified us when we were sinners he glorified us when we were mortal If God be thus with us who shall be against us He who will be against them who are predestinated by God against them who are called justified and glorified let him prepare himself to fight against God if he can For when we hear If God be with us who can be against us None can harm us but he who overcometh God Beda is large on this purpose there out of Augustine Of the Bread and Wine in the Sacrament he saith on Luk. 22. He breaketh the bread which he giveth that he might shew that the breaking of his body was not without his own accord when he saith Do this in remembrance of me the Apostle expoundeth it when he saith How oft ye eat of this bread and drink of this cup shew forth the Lord's death till he come because bread strengthneth flesh and wine worketh blood in the flesh the one is referred unto his body mystically and the other unto his blood And on 1 Cor. 10. at the words The cup of blessing which we bless he saith What ye see is bread and a cup which even your eys declare unto you but what faith requireth to be taught the bread is the body of Christ and the cup his blood This is spoken briefly which possibly may suffice faith but faith requireth instruction he took up his body into the Heaven whence he will come again to judge the quick and the dead there he is now sitting at the right hand of the Father How then is the Bread his Body And the Cup or what is contained in the cup how is it his blood Brethren these things are Sacraments for in them one thing is seen and another thing is understood c. When he saith The Lord breaketh the bread and the bread strengthneth flesh and it is referred unto the body mystically and even our eys declare it to be bread c. Certainly he thought not upon Transubstantiation Beda did translate the Gospel of John the Psalms and some other parts of the Scripture into the Saxons language and he writ an Epistle unto Ecbert Bishop of Lindsfarn wherein he admonisheth him of negligence in his calling and exhorteth him to translate some books of Scripture into the Saxon language that people may read them he telleth him he ought to admonish the King and correct false Monks and the builders of Monasteries if they respect their own ease more then solid vertue Ecbert returneth him answer thanking him for his Christian admonition and thereafter did translate some books of the Bible into the vulgar language as appeareth by the book of Will Butler against the common Translation In Hist Angl. lib. 1. cap. 1. he testifieth that at that time the Island of Britan did with five several languages confess one and the same knowledge of the highest truth and of true sublimity to wit the English Britans Scots Pichts and Latines which last by meditation of the Scriptures is become common unto them all Here he acknowledgeth that the faith of all the four Nations in the Island was one and the same Nevertheless he did observe and deplore the waxing corruption of the Church for in that Epistle to Ecbert he did not approve the specious and spacious buildings of Monasteries and in Samu. lib. 4. cap. 2. he saith Let the Reader behold with tears a thing worthy of tears how far the Church slideth daily into a worse or to speak moderately unto a weaker estate He did write many books as Io. Bale in Cent. 2. testifieth he lived 72 years and died An. 734. 2. In the year 724. Jua King of the West-Saxons was perswaded by his Peter's pence wife Ethelburga to go unto Rome in a Monkish habit and first did grant that a penny should be payed unto the Pope out of every fire-house of his Kingdom which was called Peter's pence and was ever almost payed until the year 1533 when King Henry the VIII shook off the Pope Ethelbert King of the East-Saxons went to marry the daughter of Offa King of Merceland and Offa did perfidiously cause him to be murthered Thereafter his pride was turned into so great repentance that he gave the tenth part of all that he had unto the Church and several lands to the Church of Hereford and then he went to Rome and gave unto the Pope a yearly penny as Jua had done An. 793. Henry Spelman in Concil reporteth out of a book De Vita Offae pag. 171. This penny was given not as a Tribute unto Saint Peter but as an alms for the help of an English Colledge at Rome and it was called Peter's pence because it was ordained to be payed on Peter's day yet certainly thereafter it was called Peter's tribute 3. About the year 786. Charls the Great King of France made a league A League between France and Scotland with Archaius King of Scots which hath continued inviolate untill our time The Saxons and others had spoiled off France by incursions and Charls did seek to adorn his Kingdom with Letters as well as Arms therefore he sought the favour of the Scots and did intreat King Archaius to send unto him Professours of the Greek and Latine languages and of other learning for his University of Paris amongst whom Archaius did send Albinus or Alcwine John Meilrosius so named from the Abbey Melrose Claudius Clemens Antoninus Florent reckoneth them amongst Hereticks who followed the Greek Church because they did oppose the Romish Rites John Meilrosius became Abbot of the Augustinians at Ticino and Claudius was Bishop of Altisiodore or Auxerre They both writ several works as Io. Bale sheweth in Cent. 14. 4. We have mentioned Boniface Bishop of Ments he was an English Boniface alias Winefrid man and called Winefrid he had boldly reproved Ethelbald King of Merceland for Adultry and Tyranny therefore the King sought his life he fled unto Rome where Pope Gregory the II. did regard him for his liberty and sent him into Germany for conversion of the Saxons then of a
accept them as it pleased thee to aceept the gifts of thy righteous servant Abel and the sacrifice of our Patriarch Abraham These words did still untill the Reformation remain in the Canon of the Mass And on Paul's day the words of the Secretum were read We beseech thee O Lord sanctifie the gifts of the people by the prayers of thy blessed Apostle Paul that those things which are acceptable unto thee by thy institution may be more acceptable by the patrociny of him praying These and many other prayers of the Mass cannot otherwise be understood without blasphemy Then of the gifts of the people Cassander in Liturgic cap. 27. hath these words from Expositio Ordinis Romani All the people coming into the Church should sacrifice and ex Decretis Fabiani We ordain that on every Lord's day the oblation of the Altar be made by all the men and women both of Bread and Wine Again at first they were wont to communicate daily Cyprian de Orat. Domi. at the 4 petition saith We receive the Eucharist daily On these words Pammelius hath marked that the same custom continued at Rome and in Spain till the daies of Jerom and at Millan till Ambrose but had failed sooner in the East Church Augustine in his 118 Epistle sheweth the different custom of communicating in some places ofter and in others more seldom It may be thought that when Christians had place zeal did decrease and the people did not communicate so oft and so the offerings were the fewer Then the Fathers did complain of the rarity of Communicants and exhorted the people to communicate at least every Lord's day and did absolutely inveigh against their rarity as absurd and zeal-less and said that when they came it was not for thirst of grace or remorse of sin but for solemnity Chrysost on 1 Cor. 11. hom 28. These exhortations and reproofs prevailed not therefore an Act was made binding the people to communicate each Lord's day Gratian. de consecr dist 2. cap. Quotâ—die Neither was this order obeyed therefore was another that they should communicate thrice yearly at the Feasts of Christ's Nativity Resurrection and the Pentecost Ibid. cap. Saeculares For all this the people would not communicate so oft therefore a Law was made that all the people should communicate at Pasch And then daily communion was forgot amongst the people When the Priests saw that Laws would not move the people to communicate oft and to bring their offerings they devised another damnable means they taught the people that the Lord's Supper is not only a Sacrament and so profitable to them only but it is a Sacrifice to God and profitable to all the beholders of it and by their offerings they may find mercy and grace Yea lastly not to the offerers and beholders only but to all for whom the Priest offereth it as well absent as present whether alive or dead and at last both to the soul and all other necessities They were the more bold to teach so because the Fathers had improperly and dangerously called the Sacrament a Sacrifice And upon this doctrine was multiplied the riches and wealth of the Church by donations of prebendaries chanouries lands yearly revenues as is to be seen in their Charters I offer unto God the things contained in this clanter for the remission of my sins and of my Parents sins to maintain the service of God in Sacrifices and Masses They who have seen the Rights or Writs of Church-lands or revenues know this This doctrine took deep root for it was gainfull unto the Priests and easie unto the people for what can be thought more easie Men wallowing in sin hear a Mass and bring an offering to a Priest and get remission no searching of the heart nor mortification required this was not the streight way and who was not able to do it Nor can it be shewed that such doctrine was heard in the Church before the seventh Century to wit they give heed to lies and apparitions of deceiving spirits or deceitfull and feigned apparitions and so left the truth All that is spoken of this purpose declares that at first the action of offering was not the action of the Priest but of the people and the thing offered was not the Sacrament nor the Son of God but the gifts of the people as is manifest for in the daies of Pope Gregory the I the words a little from the beginning of the Canon are not Which we offer unto thee but Which each of them offer unto thee Afterwards the Priests turn them to their action and their action was called the sacrifice and all their prayers which before were in dedication of their offerings the Priests turn to the consecration of the Bread and Wine which the Priest and one with him do take This change is manifest by the Canon of the Mass whereof I have touched some words and namely Accept the gifts as thou didst accept the gifts of Abel Abraham and Melchisedek .... command that these things be carried by the hands of thy Angel unto the Altar above And when it was generally so called a Sacrifice Raban sheweth in what sense the best sort understand it De Institut Cleric lib. 1. cap. 31. Sacrificium dictum quasi sacrum factum .... that is a sacrifice is an holy action because by mystical prayer it is consecrated in remembrance of the Lord's passion And Thomas Aquin. part 3. qu. 83. art 1. The celebration of this Sacrament is called a Sacrifice for two causes first because as Augustin ad Simpli Images are called by the names of things whereof they are Images as looking to a Picture we say This is Cicero But the celebration of this Sacrament is a representative Image of the Passion of Christ who is the true Sacrifice Hence Ambrose on Hebr. cap. 10 By Christ was the Sacrifice once offered c. What therefore do we we do therefore every day offer in remembrance of his death Another way in respect of the effect of Christ's passion to wit because by this Sacrament we are made partakers of the fruit of the Lord's suffering and therefore in a secret Dominical Prayer it is said How oft the commemoration of this Sacrifice is celebrated the work of our redemption is exerced And therefore saith he in respect of the first way it may be said that Christ was offered even in the figures of the Old-Testament as it is said Apoc. 13. the Lamb slain from the beginning of the World but in respect of the other way it is proper unto this Sacrament because Christ is offered in celebration thereof So far he If he and many others who have written the like had beleeved that the Sacrament is properly a Sacrifice or else the same Sacrifice with Christ's suffering or an iteration of it why did they not teach so in express words Therefore we may conclude that for 1300 years they thought not the Sacrament to be a Sacrifice properly but did
Book Castigatio in Ecclesiasticum Ordinem he distinguisheth Church-men into Bishops or Priests as he speaketh and the Clerks of the first sort he expoundeth the first part of the third Chapter of 1 Tim. and he expoundeth the second part of the Clerks and from that Chapter he convinceth them both He nameth no other degree of Church-men but certainly he had named them if any other had been among them because he speaketh so distinctly of the several ranks of men both in State and Church He calleth the first sort oftest Sacerdotes simply but never Episcopos unless he add sive Sacerdotes The book is in Bibliotheca Patrum de la Bigne We may conclude then the ancient Britans had no Church-men above the degree of Priest-hood Now if that were added which followeth in this Chapter concerning Ireland we have found four National Churches that have been governed without Prelates to wit the Affrican ancient Britan the Scots and Irish some for the space of 500. years yea untill the Britans were subdued by the English and some for the space of 1000. or 1100. years And we have found that there was a Church-Council consisting partly of Rulers who were not Teachers besides that Ambrose and others testifie that such were every where Yea and in Rome it is most probable that the first Teachers Of the first Bishops of Rome were of equal Authority I say probable because Histories are not clear in this point Epiphanius Haeres 27. saith Peter and Paul were the first Bishops there but whether Linus and Cletus were Bishops there while the Apostles were alive I cannot well say It may be saith he because the Apostles went into other Nations to preach and Rome could not be without a Bishop for Paul went into Spain and Peter did oft visit Pontus and Bithynia and possibly when Clemens had refused I cannot say it certainly and Linus and Cletus were dead he was compelled to take the Bishoprick So conjunctuarily writeth Epiphanius Jerome in Catalog Scriptor saith Clemens was the fourth Bishop and he nameth Peter but not Paul Linus and Cletus but saith he many Latins say Clemens was next unto Peter Theodoret on 1 Tim. 4. saith They say Linus did succeed unto great Peter Io. Naucler in vol. 2. Generat 3. saith In the year of our Lord 70. Linus succeeded unto blessed Peter although blessed Peter had ordained that Clemens should succeed but Clemens considering that it was an ill example that one should succeed his Successor he renounced the Papacy and Linus was chosen then Cletus and fourthly Clemens Rufinus in praefa before Clemen Rocognit saith Some do ask seeing Linus and Cletus were Bishops of Rome before Clemens how could Clemens writing unto James say that Peter had given unto him the Chair of Teaching we have this reason of it Linus and Cletus were Bishops of Rome before Clemens but while Peter was alive they had the charge of the Bishoprick and Peter fulfilled the Office of Apostleship Dion Petavius a Jesuit in Rationa par 1. lib. 5. cap. 5. saith When Peter was killed by Nero Linus governed the Church of Rome as ancient writers affirm and they assign unto him eleven years two moneths and some days so that he died in the year 78. Unto him succeeded Cletus whom Irenaeus calleth Anacletus and he sat twelve years and seven moneths and suffered martyrdom ann 91. and Clemens was his Successor The Jesuit Io. Hart in Collog cum Io. Reynold c. 6. se 4. affirmeth That Peter before his death ordained onely Clemens to be his Successor Others have other opinions as it is in Collog ca. cit se 3. therefore I said Histories are uncertain in this point albeit a great part of the Romish faith is grounded upon it but it is most probable that Clemens Linus Cletus and Anacletus were Sympresbyters and the writers in following Ages speaking conformable to their own practice do name some one and some another But it is more certain that others were the first preachers of equal Authority at Rome then that any of these four were the first preachers there That Peter or Paul were Bishops of Rome it is not probable because they were Apostles and did the work of their Apostleship and the Scripture sheweth their diligence from time to time and it is certain that in the mean while other preachers were at Rome whom Paul saluteth Rom. 16. Aquila Epenaetus Andronicus Junias c. these he calleth of note among the Apostles and his fellow-laborers in the Lord. Sedulius saith Whom he calleth fellow-laborers he meaneth in the work of teaching and it is not without reason thought that the Romans believed by their teaching Ambrose or whoever was the Author of the Commentaries saith Those were not idle at Rome for they were zealous in devotion And it is understood that all those whom Paul saluteth came for confirmation of the Romans for which cause he saith that not onely he but all the Churches of the Gentiles give them thanks and he admonisheth the Romans to obey them In 2 Tim. 4. Paul mentioneth Linus to have been at Rome at that time and in the same verse he nameth others before him to wit Eubulus and Pudens which he would not have done if Linus had been their Prelate Wherefore there was a Church at Rome before Peter or Paul came thither as Paul writeth unto them as a constituted Church and testifieth that their faith was spoken of throughout the world c. 1. 8. and their obedience was come abroad unto all men It is certain also that they had many Preachers and other Officers to whom he directeth chap. 12 6 7 8. nor can any man prove that those Preachers had superiority one over another therefore it deserveth consideration Whether the Roman Church was not once constituted with purity of Teachers and Whether the Church of Antioch was not of the like constitution See and consider Acts 13. 1. and many Elders or Bishops were at Ephesus Acts. 20. 17 28. and so at Thessalonica 1 Thess 5. 12. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Revel 2. will not prove any imparity seeing it is attributed unto all Priests generally Mat. 2. 7. and the the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is too weak a foundation for such a building seeing it implieth not always a singularity but often an indefinite thing and answereth unto our particle a or an oftner then unto the particle the and so it may well be translated there To an Angel seeing many Bishops were at Ephesus And this putteth the question out of all doubt to me that as the Scripture is the first and main foundation commanding to Ordain Elders or Bishops these are one in Scripture-language in every Church Acts 14. 23. or in every Town Tit. 1. 5. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clemens Bishop of Rome in his Epistle ad Corinth So for Practice and History it cannot be shewed that when the constant Moderators were appointed under the name of
defended by the Canonical Scriptures and the sayings of blessed Augustine Observe here he whom the Pope calleth his Father and Master dependeth upon the Canonical Scriptures and upon Augustine and not upon the Pope nor thinketh upon that which now they call The casket of the Pope's breast I have also observed in his Epistles written unto the Popes Urban and Paschalis that he calleth them the Reverend high Priest of the Catholique Church and he saith your Highness your Majesty but he never saith your Holiness he calleth them the Vicar of St. Peter but never the Vicar of Christ nor in any place can I finde that he speaketh of any priviledge of Peter above the other Apostles and in the contrary in Comment on Mat. 16. he saith It is to be noted that this power was not given to Peter alone but as Peter answered one for all so in Peter he gave this power unto them all On Rom. 9. Seeing by the free-will of the first man all men fell into condemnation certainly it is not to be ascribed unto mans righteousness which is not before grace but unto the onely mercy of God that any of them are made vessels of honor but that any of them are vessels of wrath it should not be imputed unto the iniquity of God which is not but unto his justice He is Potter which of the same lump altogether corrupt in Adam maketh at his own pleasure some vessels unto honor in his mercy and others unto shame in his justice On 1 Cor. 1. The grace of God is given unto us through our Lord Jesus Christ and not through Peter or Paul grace is given by Jesus Christ because it is so appointed by God that whosoever believeth in Jesus Christ shall be saved not by works but by faith onely and freely receive the forgiveness of his sins On Rom. 10. Seeing hearing is of grace another grace is also necessary which may move the heart because the word of the Teacher outwardly availeth nothing if God do not inwardly touch the hearers heart On Chap. 14. He shall stand because God is able to make him stand for not he himself but God is able to make him stand for he who falleth falleth by his own will but by the will of God he standeth who standeth and riseth who riseth On 1 Cor. 4. Who hath discerned thee he saith this because of the mass of corruption which was by Adam none but God discerneth man that he is made a vessel unto honor But a man who is carnal and vainly puft up when he heareth Who hath discerned thee might answer by voice or thought and say My faith or my prayer or my righteousness hath discerned me The Apostle preveeneth such thoughts and saith What hast thou that thou hast not received God was the cause why thou wast and art thou the cause why thou art good Away for if God hath been the cause why thou wast and another hath been the cause why thou art good he is better which hath made thee good then he who made thee But none is better then God therefore thou hast received from God both that thou art and that thou art good On Hebr. 10. This true Priest did not offer often or many sacrifices but one offering which alone is sufficient for the sins of all believers after that he had fulfilled the obedience of his suffering sitteth his sacrifice was of such perfection and efficacy that it is needless to be offered again for the sins of any and albeit we offer it dayly that is but the remembrance of his suffering The Iesuit Raynaud denieth these Commentaries to be Anselm's albeit he cannot deny that in many Editions they go under his name nor can he bring any argument out of the Commentaries to prove what he saith and once he alledgeth that the Commentary on Matthew is Anselm's Bishop of Laudun and again he guesseth it to be Willielm Parisiens but this is an easie way to reject any Book But these testimonies agree with his other works which the Jesuit acknowledgeth and hath published That on Matth. 16. I finde not in them yet whereas he hath said in li. 1. ep 68. that he accordeth with the Canonical Books and with Augustine see then what Augustine saith on Ioh. Tract 124. As for Peter himself properly he was but one man by nature one Christian by grace one and the first Apostle by more abounding grace but when it was said I will give unto thee the keys of the Kingdom of Heaven and whatsoever thou shalt binde on he did signifie the whole Church which is founded upon the rock from which Peter had his name for the rock was not named from Peter but Peter from the rock as Christ was not named from a Christian but a Christian from Christ therefore the Church which is founded on Christ received from him the keys of the Kingdom of Heaven that is the power of binding and loosing sins for what the Church is in Christ by propriety Peter is in the rock by signification And ibi Tract 7. In the name of Peter the Church was signified In many other places doth Augustine speak in that maner denying that power to have been given to Peter but as a member of the Church and at that time speaking in the name of all the Apostles or Church as that Commentary saith Concerning free-will and grace Anselm speaketh often and copiously I shall name but one in Tractat. de Concordia grat lib. arbi c. 13. Without doubt the will willeth not rightly unless it be right for as the sight is not quick or sharp because it seeth sharply but therefore it seeth sharply because it is sharp so the will is not right because it willeth rightly but it willeth rightly because it is right Now when it willeth righteousness certainly it willeth rightly Therefore it willeth not righteousness but because it is right I deny not that a right will willeth righteousness which it hath not when it willeth more then it hath but this I say it cannot will that righteousness if it have not righteousness by which it may will it Let us now consider whether any not having this righteousness can in any way have it of himself Certainly he cannot have it of himself but either by willing or not willing but by willing no man is able to attain it of himself because he cannot will it unless he have it and that any not having the righteousness of will can by himself attain it by not willing no mans minde can conceive therefore a creature can by no means have it of it self but neither can a creature have it from another creature for as a creature cannot save another creature so it cannot give that by which it may save it It followeth then that no creature hath that righteousness of will but by the grace of God But I have proved before that this righteousness may be kept by free-will therefore by the gift of God we have
us consider Whether it were fitting that God should forgive sin through mercy onely and without all payment of that honor which was taken from him To forgive sins thus is no other but not to punish and because to order sin rightly without satisfaction is no other but not to punish if it be not punished it is past without order but it is not fit that God should let sin pass without order therefore it is not fit that God should let sin pass without punishment and moreover if sin pass unpunished both the sinner and the not-sinner do fare alike with God which is not convenient unto God Yet more we all know that the righteousness of men is under a Law that according to its quantity the measure of retribution should be recompensed and if sin be neither paid nor punished it is under no Law and therefore if unrighteousness were let pass through mercy onely it were more free then righeousness is which were very inconvenient and this inconvenience were yet more that it would make unrighteousness equal unto God because as God is liable unto no Law so were unrighteousness And albeit he command us to forgive one another yet that is but because he so ordereth us that we take not in hand what belongeth unto him alone seeing to revenge is proper unto him who is Lord of all and when earthly powers do it rightly God doth it seeing they are ordained by him for the same effect As for his liberty and bountifulness we should think so reasonably of them that we destroy not his honor for liberty is but in things expedient and fitting nor can that be termed bountifulness which worketh any thing unfit for God And where it is said What God willeth is just and what God willeth not is not just that is not to be understood as if God would any inconvenient thing and it were just because God willeth it for it followeth if God will lye it were just to lye but rather that he were not God for a will cannot lye but such wherein truth is corrupt or rather which is corrupt by forsaking truth therefore when it is said If God will lye it is no other but if God be of that nature which can lye for this cause it followeth not that a lye is just unless it be understood as of two impossible things we say if this be that is because neither the one nor the other is as if one would say If the water be dry the fire is moist for neither of them is true And so it is true onely of these things which are not unbeseeming that God will them to say If God will this it is just Cap. 13. Nothing is less tolerable in the order of things then that the creature take away the honor which is due unto the Creator and pay not what he taketh away but nothing is suffered more unjustly then which is intolerable and therefore I think thou wilt not say that God should permit that which is unjust to be permitted as that the creature should not repay what he hath taken from God also seeing nothing is better then God nothing is more just then strictest justice which preserveth his honor in the dispensation of things and this justice is no other thing but God himself therefore God keepeth nothing more justly then the honor of his own excellency And think you that he keepeth it wholly if he suffer it to be taken from him so that it be neither paid nor he which hath taken it away be punished and if you dare not say so it followeth necessarily that the honor which is taken must be paid or punishment follow or else God were not just unto himself or that he is unable in both which to think were impiety Cap. 15. If you will say Why doth God permit his honor to be minced in the least certainly the honor of God cannot really be increased or minced for he is his honor incorruptibly and no way changeable nevertheless when each creature doth either reasonably or naturally keep its order which is commanded unto it it is said to obey God and to honor him and this is the reasonable creature especially to which is given to understand what it oweth which when it doth what it oweth it honoreth God not because it conferreth any thing on him but because it submitteth it self willingly unto his will and dispensation and so far as it may it continueth its order in the universality of things and the comliness of that universality but when it willeth not what it should it dishonoreth God so far as it can because it will not submit it self willingly unto his dispensation and it consoundeth the order and beauty of the universality so far as it may howbeit it cannot in the least do harm or defile the power and honor of God For if the things that are within the compass of heaven would not be under heaven or depart from heaven they cannot be but under heaven nor flee from heaven but by drawing nearer unto heaven for from whence and what way and whithersoever they go they are still under heaven and the more they go from any part of heaven they come the nearer unto the opposite part So albeit a man or bad angel will not be subject unto the will and dispensation of God they cannot flee from it because if they will flee from his commanding will they run under his punishing will And if you ask What way can they flee not but by his will permitting and what they will or do wickedly his infinite wisdom turneth it to the order and beauty of the forenamed universality for the same willing satisfaction of their perversity or requiring of punishment on them that satisfie not willingly besides that God doth many ways bring good out of evil have their place and continue the beauty of order in the same universality Cap. 19. This then is most sure if God could let sin go unpunished without satisfaction that is without willing payment of the debt a sinner could not attain unto blessedness at least that which he had before he sinned for in that way a man could not be restored such as he was before sin And whereas all nations do pray Forgive us our sins he who payeth not saith in vain Forgive and he who payeth prayeth because this belongeth unto payment that he doth supplicate for God is debtor to none and every creature is indebted unto him wherefore it is not fit that man deal with God as one with his fellow Cap. 20. Neither will you doubt I think that the satisfaction should be according to the measure of the fault Then what will you pay for your fault if you say repentance a contrite and humble heart abstinence and such toil of the body mercy in giving and forgiving and obedience In all these what give you unto God when you give any thing that you owe howbeit you had not sinned you may not reckon that for
Order in Scintilla Divi. amor cap. 5. writeth of him thus Our holy Father Dominicus did every day lash his own body most sharply once for dantoning the flesh next for satisfying for the souls in Purgatory and the third time for living sinners But Antonius Arch-Bishop of Florence about the year 1420. goeth further comparing Dominicus with Christ in number and greatness of miracles in name in life death and after death and in all these almost preferring Dominicus O blasphemy saying Christ raised three dead bodies Dominicus raised three dead bodies at Rome what shall I say of four hundred which were drowned at Tolouse and at the prayer of Dominicus were brought forth safe after they had been a long space under the water Christ being immortal came twice unto his disciples when the the doors were shut but Dominicus being as yet mortal came into the Church in the night when the doors were shut lest he did awake his disciples Christ after his death said unto his disciples All power is given unto me in heaven and earth but this power was given unto Dominicus in heaven on earth and in hell for he had Angels to serve him and the Divels trembled at his nod nor were they able to disobey him The prayer of Christ was heard so oft as he would for when he prayed in the garden Let this cup depart from me albeit he was not heard in so far as he prayed in sensuality yet according to his minde or reason he wished not to be heard but Dominicus shewed unto one of his companions Iacob de Vorag in Legend Aurea calleth him Prior Monasterii Cassamariae in a familiar conference that he never did seek any thing from God which he did not obtain to his hearts desire to wit because he was more perfect then Christ and never did pray by appetite of senses These and many other blasphemies were paralelled by that Bishop and canonized Saint of the Roman Church Anton. par 3. tit 23. cap. 1. § 2 38. The next was Francis of Assisio an Italian the Father of the Franciscans were the the Minorites or Franciscans he also is exalted above the Prophets Apostles yea and above Christ In Francis say they the passion of Christ is renewed of him David saith Thou hast crowned him with glory and honor and thou hast set him above the works of thy hands He is given as a light to the Nations It is most certain for one Mass of St. Francis God hath been appeased with all the world They are all saved who die in that Order and under the rule of St. Francis He hath obtained from God that none can die evilly in his habit Christus oravit Franciscus exoravit P. Morn in Myster iniq ex libro Conformitat Vitae B. Francis ad vit Christi The Author of that book was Barth de Pisis An. 1389. it was approved by the Roman censurers and printed at Bononia An. 1510. with this inscription Liber aureus These two Dominicus and Francis were canonized and their Orders confirmed And by the Bull of Pope Gregory the IX it was commanded that all should believe the holiness and power of these men or shall be punished as Hereticks That Legenda sheweth the cause of their honor Pope Innocentius did refuse two as the Iesuits now are the onely pillars of the Roman Church to confirm their Order until he dreamed as Mantuanus also hath expressed it in Fastor lib. 8. Viderat in somnis Laterani ungentia Templi Tecta ruinosum caput inclinare vtrumque Supposuisse humeris sustinuissi ruinam Taliter admonitus pastor succurrere fessis Posse hominem rebus fidei regnoque labenti Annuit c. This dream is in Legenda Aurea and in Fascic temp After that dream Innocentius craved that Dominicus would draw up the rules of his Order but before the rules were digested Innocentius died and then Pope Honorius received and confirmed them Legen Aurea Bonaventura in vita Francis saith that dream was meant of his Father Francis How was the Lateran Church then like to fall The Emperor for a long time was striving against the Popes and the Waldenses were preaching against the heresies of Rome and calling the Pope the Antichrist therefore power and authority was given to Dominicus and Francis with their disciples to allure with their pale faces to sting with fained words and to preach that all men should send money for maintaining the holy wars against the holy wars against the Emperor and that none should believe the new doctrine of the Waldenses This was the scope of their preachings at first and so did they uphold the Lateran Church And because the Bishops were not diligent enough to resist the Waldenses the Pope commiteth unto Dominicus the office of Inquisition and he took with him others which either with sword or by tongue would oppugn all the adversaries of the Roman Church Afterwards these Friers became Bishops Cardinals and Legati à latere and what were they not to gather collections of money and to incite Kings and Nations against the Infidel Emperor as they spake and Princes and against them whom they called Hereticks For their diligence in this Commission Dominicus and Francis were called the two Olives and the two Candlesticks standing before the Lord Revel 11. and the two Cherubins full of wisdom Exod. 37. Antonin loc cit Their Institution Their institution was to have a white coat and a black one above it to live by the works of their hands or by alms but to have no proper goods and lest their piety turn to idleness they should go abroad and preach every where as Christ did Pope Innocentius the III. commended this Institution and after him Honorius confirmed it Pol. Virg. de inven rer lib. 7. cap. 4. From their preaching they were called Praedicatores Francis had been an Augustinian but he would being a more strict life all Monks had possessions in common though nothing in propriety but he would have nothing in common nor in propriety nor two coats but one coat of the natural colour girded with a girdle of leather This he commended as the very life of a Christian and commanded and practised by Christ and to the end that these of his Order should beware of pride which often followeth sanctity saith Pol. Virg. loc cit he would have them called Minorites He vowed obedience unto Pope Honorius the IV. and his Successors and his Brethren must vow obedience unto him and his Successors When they were advising in the Colledge at Rome upon the confirmation of this Order some Cardinals said It was a new thing and more then man is able to perform John Bishop of Sabinien said It is blasphemy against Christ and his Gospel to say that it containeth any thing new and impossible So it was confirmed at that time And afterwards by Pope Gregory the IX in these words We say that neither in common no◠in special should they
thus and another the contrary the people knew not what to believe And albeit the Popes did tolerate them so long as they stood for the triple Mitre yet hence we may understand one main cause why some Bishops and Princes did be wail the confusion in the Church and after that time wish and cry for a Reformation To this purpose hear how A contest betwixt the Bishops and the Friers â—e Soave in Hist Con. Triden lib. 2. reporteth the contest betwixt the Bishops and the Generals of the Friers On the one side the Bishops did complain that albeit Christ had commanded to teach the people his doctrine and that could be no other way but by publick teaching in the Church and to the end sufficient men might be provided to teach the people this charge did properly belong unto Bishops as the Apostles at first shewed the way and the holy Fathers did follow yet this charge of so great importance was taken from the Bishops that no footsteps thereof remain and that by giving of priviledges and this is the cause why all things become worse and worse because Christ's institution is changed The Universities had immunity that a Bishop cannot know what they are teaching the power of preaching is given unto the begging Friers so that they are free from the Laws of Bishops and will not let them see what they are doing and so Bishops are robbed of the chief part of their office And in the contrary they which at first were appointed onely to be wail the sins of men and which by express and severe threatnings were forbidden to teach or preach have now usurped or as a gift do possess that office as their peculiar onely in the mean time the flock wanteth a shepheard and hireling too for these vagring preachers which skip from one City to another cannot understand either the necessity of the people or the capacity of their mindes and far less the opportunities of teaching and edifying them so as a constant Pastor might who living continually with his flock hath more experience of their infirmities and necessities Moreover these preachers have not such an aim to edifie the people but to bring alms to their own advantage or of their Convent and to the end they may make their purchase the more liberally they look not to the salvation of souls but onely to their own advantage by flattering delighting and following the affections of men and the people learn instead of the doctrine of Christ nothing but news or certainly vanity The onely remedy of all these evils is that these priviledges and exemptions be discharged and the charge of teaching and preaching be restored unto Bishops and of chusing others to be their helpers in that work On the other side the Generals of the Friers said When Bishops and Curates had neglected their pastoral work so that in many ages neither preachings were heard in Churches nor teaching of Divinity in Schools at last God did raise up the Orders of begging Friers to repair the defect of that necessary office which they had not usurped but had obtained by the gift of the supream Pastor and seeing it belongeth unto him chiefly to feed the flock it is an injury to aver that whom he hath appointed to supply their defects who according to their office should have had care of the flock and had forsaken it and medled with the harvest of others but it is rather true that unless they had so done in love and charity there had been ere now no remembrance of Christ's name and therefore seeing for the space of three hundreds years and upwards they have waited upon this work to the manifest benefit of men and by just title of the Roman high Priests gifts and prescription of so long time this is their office the Bishops have no reason to move any controversie or pretend the custom of ancient time for recovering the office which they had forsaken for so many ages And what is objected of their enlarging the Monasteries or seeking their own gain it is a meer calumny seeing of the alms they did reap nothing but meat and clothes and what was over was employed to the service of God in saying Masses or in building and decoring Churches for the benefit of the people and therefore the offices which have been exercised by these Orders in the holy Churches and study of Divinity which scarcely can be found without the Cloisters of Monks they may justly claim as their own and should be continued with them seeing hardly can other sufficient men be had So far there If we compare these two discourses and consider how truly the first describeth the latter times and the other painteth forth the preceeding time we may understand the miseries of the Church and what need there was of Reformation 3. It is said before that Pope Innocentius the III. made a Law that the The beginning and rise of Cardinals election of the Pope should appertain unto the Cardinals onely whereby their grandure did wax mightily I will not say that this was a novation and a change of the election of the Bishop of Rome but now it is time to speak of their beginning and increase of their honor and that in the words of Romish Authors The Jesuit Azorius saith Some bring their conception from Gregory the I. and some from Silvester the I. and some from Marcellus Bellarm. de Cleri lib. 1. cap. 16. alledgeth that there is mention of Cardinals in a Councel at Rome in the days of Pope Silvester the I. but then as Spalatin de Repu Eccles lib. 4. cap. 5. § 11. hath observed ex Grego Regist Epist Cardinalis was no other but fixed and ordinary and it was opposed to vagrant and titular Bishops and Priests whereas now saith he for the most part or rather all Cardinals are but titulars and none of them hath an ordinary or setled charge Ibid. § 32. Bellarm. loc cit saith also The office of Cardinals consisteth in three particulars 1. Is the office of a Bishop or Priest or Deacon 2. The election of the Pope 3. It is to assist the Pope always In all these saith he they have their original from the days of the Apostles but he proveth not well When Pol. Virg. searcheth the invention of things he passeth not by the invention of Cardinals in li. 4. ca. 9. Pope Marcellus saith he from among the twenty five Parishes that were then at Rome appointed fifteen of them to be Cardinal or as they call them improperly Mother-Churches and the rest were but Chappels or Oratories for the use of baptism and burial and this is the very beginning of the Order of Cardinals and long after to be a Cardinal was no other thing but to have the care of souls That which followeth is commanded to be blotted out by the Index expurgatorius Printed at Antwerp An. 1561. pag. 70. But afterwards when Pope Boniface the III. obtained from the Emperor
Law of God unto the Gospel and to Councels that have been approved by the inspiration of the holy Ghost and unto good human Laws whatsoever is found to have been attempted by men in government of the world contrary unto these let it be amended and reformed and therefore away with all abuses customs dispensations priviledges and exemptions that are contrary unto them 2. Let the Popes conform themselves their works and words unto divine and human Laws and give unto their inferiors an example of things that should be done or if they will shift from those Laws and domineer rather then provide for their Subjects their honor is puft up with pride and what was ordained for concord is turned to dammage 3. It cannot be denied but the Roman Church in many things hath strayed from the primitive institution and from the minde of the holy Fathers Councels and Decrees even so far that the first institution is forgotten but they should prefer the truth of the holy Scriptures unto all custom how ancient soever it may seem to be 4. The Pope should not suffer causes to be lightly brought from other Provinces unto his Court now all order is confounded the Pope giveth Benefices before they be vacant and the proverb is to be feared as too true He who coveteth all loseth all Here he inveigheth at the promotion of strangers who are blinde leaders of the blinde when they know not the language of their flock And against Simony which reigneth said he in the Court as if it were no sin Against the plurality of Benefices and pensions wherewith Bishopricks are burthened to pay unto Cardinals Benefices are bestowed on the Pope's Nephews and Friends St. Gregory would not be called universal Bishop nor suffer that name to be given unto any other and the ancient Popes were wont to prefer the names of other Bishops unto their own this he sheweth by instances and concludeth the point thus Every cause should be decided in its Province 6. It seemeth profitable that in the Councel marriage be granted unto Priests 7. Monks should be compelled to work with their hands as anciently ...... they should not be permitted to meddle with the office of Priests ...... and far less should Friers be permitted to go a begging 8. It is necessary to repress the abuse of images the selling of indulgences and pennances and the impertinent discourses of Monks in their Sermons for they leave the Scriptures and preach the inventions of men He often repeateth There is no hope of reforming the Church unless Rome begin with her good example and here in the ninth place he reckoneth their corruptions for the universality of the Church is offended and infected with the example of the Roman Church and the leaders of the people as Isaiah saith cause the name of God to be blaspemed and as Augustine saith nothing is more hurtful unto the Church then the Clarks who are worse then Laicks He sheweth the rapines of the Legates and other servants of the Court the exactions for indulgences for priviledges and dispensations from whence floweth the neglect or contempt of Religion and all these are through the luxury and pride of Popes and Prelates whose pride is greater then of all Kings and Princes Here he taxeth the negligence and ignorance of the most part of them and seemeth to despair of them in these words Alas that saying of Isaiah seemeth now to be too true of the Church It shall be an habitation for dragons and a Court for ostriches ..... O that it were not true of our Clergy which he saith This people draw near unto me with their mouth but their heart is far from me He hath many such passages in the three parts of that Treatise but no fruit followed so wholesome admonitions Mornay in Myster 3. Arnold de Villanova a French man or Catalanus as some say wrote Tbe doubts and fears of a King many books In Colloquâ—o Frider. Arnol. he hath a remarkable History Frederick King of Sicily a religious Prince said unto him He had a purpose to do some remarkable service to the honor of our Savior but two impediments were in his way fear and doubt he feared to be dispised as a fantastical fool by the world both of Clarks and Laicks who are all careful of earthly things but none of them savor of heaven and he doubted whether the Gospel be mans invention or brought from heaven three things did move him to doubt so 1. He certainly knew by hearing and seeing that Bishops and Clarks make a shew of Religion through custom but they had no devotion they are earnest in vain-glory and lusts but they feed no souls unto salvation 2. Monks and Regulars professing Apostolical simplicity and poverty do astonish men with their lewdness they are so estranged from the way of God that in comparison of them not only the Secular Clarks but even the Laicks are justified their wickedness is so vile that no Estate can endure them they profess humility poverty and perfection of vertues but no measure of vertue may be found in them for humility they are presumptuously proud creeping into Kings Courts Councels and Commissions they intrude themselves into secular affairs and if they be refused or rebuked they become furious with viperous bitings they attend feasts and endeavor by any means to enrich themselves they are false ungrateful deceitful and affected liars in hatred pertinacious in preaching pestiferous disobedient to superiors and do openly avow uncleanness The third cause of his doubt was Whereas in former times the Bishops of the Apostolical See sent their Legates unto the Nations to know of their increase or decrease in Religion now no such thing is heard of but their business is for worldly things Arnold are answered answered His purpose is pious and he should not leave it off his fear is a suggestion of Satan hating the glory of God and the salvation of souls and he should vanquish such fear by consideration of God's love and the example of Christ suffering the revilings of men ..... As for his doubts he might be sure that the Scriptures are the Word of God Jesus Christ is the promised Saviour and the same God who created the world which is clear not only by the Articles of faith but even by irresistable demonstration His reasons are such as should rather confirm his faith for the first two are null because Christ who is the foundation of the Church hath foretold the defection and corruption of preachers both by voice and Canonical Scriptures and by revelation unto persons of both sexes which the Popes with great devotion keep among the Archives of the Apostolical See and I have seen and handled them in the holy City And against the third motive it may suffice what God had done in his time and what he is about to do shortly to wit he had warned the See of Apostacy under Boniface the VIII and under Benedict for a certain
Word Then he declared unto the people the cause of his death as is before in the mean while the Executioner was stripping off his clothes and turned his hands behinde his back and tied him to the stake with wet ropes whereas it hapned that his face was toward the East one cried That an Heretick should not have liberty to look East-ward So he was turned When his neck was tied unto the stake with a chain he said I will gladly receive this chain for Christ who was tied with a worse chain for my sake Under his feet they set two wet faggots mixed with straw and from the feet to the chin he was inclosed in wood Before the wood was kindled the Baron of Oppenheim and another Gentleman went and exhorted him that he would remember his salvation and repent of his errors He said What errors should I renounce whereas I know my self guilty of none as for those things that have been falsely alledged against me I know that I never did so much as think them for this was the chief aim of all my preaching to teach all men repentance and remission of sins according to the Gospel of Jesus Christ and after the exposition of the holy Fathers wherefore I am ready to suffer death with a cheerful minde They left him wringing their hands and the fire was kindled Then he prayed with a loud voice Jesus Christ Son of the living God have mercy upon me He repeated these words thrice and the winde driving the flame into his face choaked him afterwards he moved the space that one may say the Lord's prayer thrice The head and neck that were above the chain they hewed into small pieces that it might be consumed the sooner They found his heart untouched among the ashes they struck it with their rods and burnt it alone They gathered all the ashes with great diligence and threw them into the river that the least remnant of him should not abide on the earth The History of John Huss Now that we may know wherein his doctrine differed from ours at this day I will but hint at them and add a little of his Prophesies Of all the Articles that he professed to believe more were imputed unto him as followeth in Chapter V. but he denied them none was different from our present Doctrine but the opinion of Transubstantiation which he held with the Romanists As for his Prophesies In Prague he saw a Vision he seemed to paint the Images of Christ and his Apostles but the Pope came and hindered him and caused his Servants to blot away the Images Then he saw other Painters in great number paint the same Images again and the Painters became so numerous that the Pope and his Cardinals were not able to abolish the Images In the Councel he said publickly When an hundred years are come ye shall answer unto God and unto me Those words were stamped on the coin of the Hussites When he was shut up among the wood to be burnt he said Out of my ashes a Swan shall arise which they shall not be able to burn as they do with the Goose Huss signifieth a Goose in the Bohemian Language By all which no doubt he foresaw the Reformation that followed an hundred years after his death Aeneas Sylvius in Histor Bohem. cap. 36. relateth this History briefly and howbeit he call him and his follow Jerome of Prague stubborn Hereticks as the Councel had called them yet when he commendeth the Epistle of Poggius unto Nicolaus concerning these two and inserteth another unto Leonard â—retin of Jerome's death certainly he thought well of these Martyrs no less then the writer did This Poggius was a Secretary of that Councel In the last Chapter I will touch the process against Jerome studying brevity And here I will remember a passage or two of the Epistles of Poggius ad Leonar Areti First He mentioneth his Epistle unto Nicolaus then coming to the cause of Jerome he saith I profess I never saw any man who in talking especially for life and death hath come nearer the eloquence of the Ancients whom we do so much admire it was a wonder to see with what words with what eloquence arguments countenance and with what confidence he answered his adversaries and declaimed his own cause That it is to be lamented that so fine a Wit had strayed into the study of Heresie if it be true that was objected against him ..... When many things were heaped against him to accuse him of Heresie and those things were proved by Witnesses it was permitted unto him to answer particularly he refused a long time because he should first plead his own cause and then answer to the railings of adversaries when this was refused he said How great is this iniquity that when I have been 340. days in most hard prisons in filthiness in dung in fetters and want of all things ye have heard my adversaries at all times and ye will not hear me one hour ..... ye are men and not gods ye may slip and er and be deceived and seduced c. Then every Article of accusation was read publickly and proved by Witnesses They asked him Whether he could object It is almost incredible to consider how cunningly he answered and with what Arguments he defended himself He never spake one word unworthy of a good man that if he thought in heart as he spake with tongue no cause of death could have been against him not of the meanest offence He said All those things were false and feigned by his adversaries He declared his own studies and life full of vertues And he spared not to commend John Huss calling him a good just and holy man who had spoken nothing against the Church of God but against the abuses pride and pompt of the Clergy and Prelates for whereas the revenues of the Church should be imployed on the poor and strangers he judged it unworthily bestowed on harlots feastings feeding of horses and dogs superfluous raiment and such other things unworthy of Christian Religion He quoted many Doctors for his opinions In the end Poggius saith O man worthy of everlasting remembrance among men This Epistle is also in Fascic rer expetend fol. 152. 12. In other places many others suffered death for teaching and speaking against the worshipping of Saints against transubstantiation the tyranny of the Pope c. These Articles were always objected unto them although they differed from the Romish Church in many other things Amongst those were Henry Crunfelder Priest of Ratisbon An. 1420. Henry Radgeber Priest there An. 1423. John Druendo of Noble birth and a Priest was burnt at Worms An. 1424. John Draendorf the same year Peter Thoraw at Spire An. 1426. John Rockenzan An. 1430. Matthias Hager An. 1458 c. 13. The Emperour Sigismund required Peter de Alliaco Cardinal of Overtures of Reformation Cambrey to put in form some Articles concerning the Reformation of the Church that might be propounded
is the Councel's Of this the Pope is the cause he will not keep unity nor follow the example of Damasus who would not call into doubt what a Synod had determined As for his Epistle which he hath published unto all Believers it containeth no amendment for he saith All that the Councel layeth to his charge is false whereas he might have spoken more modestly and considered that men will not believe his word in his own cause for who may not write and speak as he pleaseth But as in antient times Leo Damasus Sixtus and other Popes did in Synods purge themselves from scandals so or far rather should Eugenius purge himself either personally or by a Proctor before the Synod and if these things were not proved against him his innocency should be cleared unto all men but if they be true they might all have been covered with due conversion and repentance and he should have followed the example of Peter who being rebuked by Paul to his face as it is written to everlasting remembrance took it in good part and commended Paul's Epistles wherein he knew that the same was contained leaving an example unto his Successors that they be not offended when any of their co-apostles say the like unto them for their good or the good of the Church In their citing of him they had no other intention but to provide for the good of the Church in extream necessity nothing can be more gracious unto us say they or is more wished by us then that he would govern the Church faithfully but he should not do all things at his pleasure contemning the Canons of holy Councels but rather as Peter teacheth he should rule and not domineer over the people and be a pattern unto others for the Roman Pope is a Minister and not a Lord of the universal Church whereas he saith The Fathers seek to abase him and to exalt themselves above him can he deny that the jurisdiction of an universal Synod is founded upon the holy Scriptures and that who pertinaciously reject the determination of such a Synod falleth into heresie neither is he abased nor is his power restrained when he is so directed that he tend not into destruction but edification Let him take heed in the fear of God lest while he indeavoreth to excuse lesser things and continueth contumacious against wholesome admonitions he fall into more grievous things He durst say The Fathers of the Councel have coutinued these seven years divorced from the Vicar of Christ and Apostolical See which is the Mother and Head of Christians but will he condemn all the Cardinals Patriarchs Bishops Emperours Kings Princes and others who personally or by others in their names have been present in the Councel or will he condemn the Church dispersed through the World and say that they are all divorced from the Mother and Head of Christians or that they all have favoured them who are separated By saying that the Synod is separated from him it appeareth that he affirmeth that he is divorced from the Synod representing the universal Church for when a member is disjoyned from the body we say not the body is separated from a member but the part from the whole So he is the Author of the pernicious Schism by calling a Councel to Ferraria against the Decrees of Constance and of this present and against his own promise which he made unto the Greeks but we thanks be unto Christ make no Schism but follow the true unity of the Church that both the Pope of Rome and all others may keep the unity of the Church and solidity of Peter which consisteth not in the will of one person who may dayly er since some Roman Popes have fallen into errours but it rather resideth in the universal Church which Christ the true Head thereof will not leave until the end c. Here the Emperour Albert interposeth his Authority and held a Diet at Nurembergh and another at Mentz in both these were Commissioners from Basil and from other Nations none was there in name of the Pope howbeit he wanted not pleaders for him The Emperour feared and favoured the Councel and sent Conrad of Windzberg a couragious man to be Protectour of the Councel In the time of that latter Diet it was debated at Basil concerning Eugenius some held that he was an Heretick some said he was a Schismatick and relapse some denied both But by the Argument of the Bishop Ebrunensis and of Thomas an Abbot of Galloway the hardest sentence prevailed that he is both an Heretick and relapsed into Schism Then the Divines wrote and published eight Conclusions which they called eight Truths to wit 1. It is the truth of Catholick Faith that a Holy and General Councel is above the Pope or any other Man 2. A General Councel being lawfully assembled cannot be dissolved nor removed nor adjournied by the Roman Pope without their own consent 3. He who contradicteth these truths is an Heretick 4. Pope Eugenius the IV. hath fought against these truths in attempting by the fulnesse of his Apostolical Power to dissolve or transfer this Councel c. In Session 27. These were sent to the Diet at Mentz and through Europe to be advised finally they were debated in the Councel the space of six days Aen. Sylv. de gestis Conc. Basil lib. 1. The Abbot Panormitan said He would not oppose these truths but he might say Eugenius is not a relapse since he hath not failed in any matter of Faith and if he hath transgressed in his sentence of dissolving the Councel he may be excused because he had done so by counsel of the Cardinals who represent the Roman Church and the Authority thereof is to be preferred unto all the World according to a singular Gloss John Segovius a famous Divine of Spain proved from Panormitan's words that Eugenius should be called an Unbeliever rather then a Believer and a member of Satan and not of Christ As for that Gloss he opposed the Authority of Jerome Orbis major est urbe The Bishop Argensis said The Pope is but a Minister of the Church Panormitan replied with chafe The Pope is Lord of the Church Then said Segovius Weigh what you say Panormitan the most honourable Title of the Pope is The Servant of the Servants which was taken from Christ's words The Rulers of Nations domineer ....... On the morrow Amadaeus Arch-Bishop of Lions and Ambassadour of France one amongst them all most eminent both in piety of life and plenty of knowledge faith Aen. Sylvius proved by many Reasons that Eugenius was an Heretick and he publickly condemned all them who had promoted him unto the Papacy Briefly In debating the three first Conclusions they proved and Sylvius reporteth their Reasons that the promises Upon this rock I will build ...... and I have prayed for thee were made unto the Church and not unto Peter alone nor unto the Pope for many Popes have erred as Marcellin offered unto
decent union in Christ of twoe persons man and woman keeping a chast bed without breach and it is a signe of a great truth to wit the coupling of Christ with the Church and a believing soul By faith wee affirme that if God give a contrite and humbled heart for sin unto a falling sinner having the true faith of Christ and if with heart and mind and really he repent of his former sins such a one being so truly disposed if he find a presbyter able to discerne good from evill and whose lips preserve the knowledge of Gods law he should reveale uprightly unto such a priest his sins by confession by whom as a judge ruling in stead of God and the Church according to the law of the Lord the weight of the fault may be rightly discerned to the end he may be ashamed and being corrected he may have advice of repentance unto reformation of himself and being either loosed or bound by Christs keyes he may obey humbly and that such humble contrition of the heart is a sacrament that is a signe of true grace bestowed on the repentant But if there be not a heart contrite humbled through faith abhorring vice and an afflicted Spirit embracing the will of God and also confession with relaxation of the fault and moreover if fained satisfaction be added wee pronounce it to be a vain signe and void of the grace of Christ The anointing of the sicke containes two things in it first a cause of a more ready approaching unto the diseased for this it is not a sacrament the other is the thing signified by that unction which is given by God in Christ for which thing prayer especially should be made in true faith that it may be given unto the sick believer as blessed James commandeth saying Is any sick among you let him call for the Elders of the Church and let them pray for him anointing him in the name of God and the prayer of the faithfull shall save him and the Lord wil relieve him and if he be in sins they shall be forgiven him By faith of the sick the signe of unction assures him of the forgiveness of sins When wee have declared the faith of the Catholick Church and her truth by which truth holiness is given unto her it remaines to declare by the same certainty of faith the communion of Saints The communion of the Saints is when the members of the Holy Church doe for common benefite use the good free saving and administring grace of God which is given without repentance and they exercise themselves according to the grace of God given unto them to the common utility of others It is cleare then that the elect only are partakers of true faith grace and righteousness in Christ by his merite unto the glory of eternall salvation as also they receive the sacraments to the evidence of faith albeit they have been seduced yet damnation shall not ceize upon them But the wicked of unformed faith albeit they communicate truly in the Sacraments digniries administrations and publick manners if they he destitute of true faith they communicate unworthily as hypocrites and if they follow the erroneous by their leading they fall into seduction and deceit By faith of Christs grace wee pronounce freely that who communicateth with a lively faith by the same he attaineth through Christ true remission of his sins and also because he partaketh of the Sacraments of the Church he getteth by the same faith and certainty the relaxation of crimes and at the time of the last judgement in the resurrection the glorification of his soul Amen The Letter which they sent with this Confession is worthy of reading But for brevity I omit it When the Confession was delivered their adversaries ceased not to accuse them still as if they had writen otherwise then they did believe or practize and so the King went on in cruelty against them Wherefore they sent another Apologie where in they tooke God to witness of the injuries done unto them by their adversaries and that they had writenin singleness of heatt nor did their tongue dare to speak what their heart did not believe There also they expresse them selves more clearly in some particulares as concerning the Eucharist they say Wee do not only believe and confesse that the bread is the naturall bodie and the wine is the naturall blood sacramentally but also that the bread is the Spirituall bodie and the wine is the Spirituall blood And to believe this we are induced by the saying of the Apostle Paul The bread which we break is it not the communion of the body of Christ and the cup ..... for wee that are many are one bread and one bodie for wee are partakers of one bread and of one cup ...... The Redeemer of mankind hath commanded to take eate and to doe that in remembrance of him but no command is given unto believers to worship the sacramental subsistence of Christ's body and blood for Christ gave unto his disciples sitting what they should use and they obeying him did eat and drink but did not worship the sacrament And the Apostles and their successours for a long space of time went to the houses of believers and break the bread with joy and certainly they did not worship the sacrament nor in so doing did they erre nor were called hereticks But they did worship the personall subsistence of Christ at the right hand of the Father And unto the true worshippers of the Divine Majesty it is commanded in both the Testaments the old and new to worship and adore Christ very God and Man not in the sacramentall existence but in his naturall and personall subsistence at the right hand of his Father For the old Testament as the triumpher over Satan tempting him remembreth saith It is wrtiten Thou shall worship the Lord thy God and him only shall thou serve The vessell of election explaines the New when he saith God hath exalted him and given him a name which is a bove every name that at the name of JESUS every knee should bowe .... The incarnat truth confirmes this when he saith That all men should honour the Sonne as they honour the Father But none doeth worship the Father in any creature but only in heaven as that prayer published by Christ testifieth Our Father which art in heaven c. In the words following because they were accused that they did not worship the Virgine Mary nor the Saints they shew that they did esteem of the Virgine as blessed above all women not only for that she was sanctified but also for that the Sonne of God did assume a body of her body and they esteem of all them who were sanctified by faith in the grace of God through Christs merite and so as blessed of God they doe honour them with due honour they love them and would follow them but they can not give them more honour than Gods word directs them 10. When
mens souls are mortal The Printer is informed and addresseth himself to answer before the King and Counsel then they return unto Paris but he shewes how false their calumnies were At that time they sent unto the King 46. Articles which they had collected It was told unto their Deputies that they had spoken of some thousands of errours and were these all turned to 46. Their answer was The University had more but had not as yet put them in forme The Printer returnes to Paris and chides some of the Divines that they had accused him falsely They produce the place where they alledge he denieth the immortality of the soul He replieth They understand not Latine who will from these words forge such an errour And saith he I give them this praise that when they can not prevail in reason none are more impudent to bear down the innocent with monstrous lies Then he returns unto the Kings Court and petitioneth that his adversaries should plead their cause against him and bring-in all their articles When they were summoned to do so ten of them do compear and in their pleading they fall into variance among themselves and could not agree in maintaining their articles Then they were charged that hereafter they shall not usurp that power of Censure in matter of faith which belongs unto the Bishops unless the bb shall call for their advice The Articles were delivered unto the Cardinals and Bishops to be examined and it was appointed that their Censure be given unto the Printer to be printed The Deputies of the University do lament that their power was taken from them yet durst not speak in publick and the selling of the books was stopped untill the bb had given their censure The Deputies returning a publick thanksgiving was appointed as if all the business had been well done and they were confident that no more should be required of them The bb and Cardinals do conferre upon the 46. articles they say five or sixe were liable to misintetpretations but all the rest were sound and Catholick When the Printer heard it spoken so in the Court he presseth that the University should be charged to bring what other articls they have to object The King commandeth them once and again to bring all their accusations They delay thinking that if the bb had given such a censure of the 46. articls they can have little hope of any more Therefore they do alledge that they can not attend the Court in such a cause and they do supplicat that it be referred unto the Inquisitors The King not being present it was so concluded by the Councel The Printer was then afrayed because the Inquisitors must condem all whom the University condemneth Therefore he addresseth himself unto the King who in Councel causeth seal an Act suspending the former Act and commandeth the University to produce what other articles they had against the book Then they deal with Guiancurt the Kings Confessor that he would solicit the King to condem the Printer as an heretick and that they be not pressed to bring more articles and in the end of their Letter it was written It were a shame unto the University if a mechanick man shall prevaile against them The Confessor prevailes so that the selling of the books was again forbidden yet so that the University must produce their other Articls The Printer knowes not of this which was done by the King and he going unto Court gives thanks unto the Cardinal of Guise for his favour in the judgement of the articls The Card. telleth him The course was changed He askes is there no remedy I know none saith the Cardinal The Printer is feared and intendeth to leave the Countrey he communicats the case unto the Bishop Castellan and being betwixt fear and hope he entreats him to ask the King for what cause he had given order to persecut his Printer The King said It is true I have forbidden to sell the books because the Divines have complained of him as a most pestiferous heretick but not that he shall be banished untill they bring the rest of their articls Then the Divines deal with Senalis Bishop of Orange to persuade the Printer unto submission and the Bishop said unto him It were better for him to agree with the Divines than to leave his Countrey nor could he have any hope to prevail against the holy University He answereth I expect no victory but only let them obey the King and produce their articls The Bishop replieth That can not be expected seing it is not the custom that the University should prove what they do judge heresy but only shew by word of mouth and their word must be believed or els we could never come to an end of an action After a day or two the Printer saith unto the Bishop that he is willing to desist if the Divines will no more persue him and afterwards he shall print nothing without their advice The Bishop applaudeth the motion and adviseth him to communicat it unto Gujancurt The advise pleaseth him also if the Printer will give it in writ and he undertakes to send it unto the University The Printer considereth that if they had that under his hand he were no more safe from them and they might produce that as a sufficient reason why they should not bring-in the rest of their articles therefore herefuseth So both parties come again into ths Kings Court there it was reported that the Printer should have 1500. crowns for his damnage Then the Deputies do rage and say Shall a wicked man have a reward for impiety and so others shall be encouraged to do more mischief So the King was persuaded to give no money but he said unto his Printer that he will be more bountifull unto him another away The Printer gives the King humble thanks saying that he craved no more but that he would protect him from the malice of these his enemies The King granteth him his warrant but with difficulty could he obtain the seal and when he had it he keeps it quiet In the mean time the Divines endeavour to prove other things against him by witnesses and when it was told them that he had the Kings warrant they do use all means to have him imprisoned and will not believe that he had obtained a protection He shewes it unto them and then they demurre When this storm was over he gathereth fifetien old manuscripts of the New Testament in Greek and printeth it with the diverse lections on the margine and gives the first coppie unto Castellan he calleth the Printer sawcy that he had printed it before he had aduised with the Divines Robert answereth There can be no danger in printing that book nor could he be suspected of heresy for it yea and some of them had advised him to change the text in 1. Cor. 15. 51. Wee shall not all sleep but wee all shall be changed The Bishop said He should have done so for there
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
not do it by another writing I protest unto heeâ— Christian reader my very great grief that those epistles are not blotted out of that works as also in that too large preface which also without my knowledge is prefixed unto that work I allow not whatsoever things may seem to maintain strife or unjust explication or commendation of the sacrament or may seem to advance any man with the disparagement or imputation of others but of this at another time only I would now purge myself from that edition But whereas I have alledged the writings of M. Luther Zuinglius Oecolampad and mine own concerning the presence of the Lord in the holy Supper godly reader doubt not but I have done so to advance the true doctrine of the sacraments and the agreement of the Churches and not for the pleasuring or contemning of any man or of a mind to offend any or to commend any without cause or desert I know by the Lords grace that Luther thinks well of this mystery as of all things whereof true knowledge is necessary unto Religion Therefore seing in the former editions of my Enarrations I have spoken against the natural either union of the body of Christ with the bread or its circumscriptive inclâ—sing in the bread as also of the comforting of consciences by the only outward receiving of the sacrament and against such other fictions as if they had followed upon the words of Luther which he had used when he was speaking of the sacraments it is my part both for Luthers cause who hath deserved well of the Church and for the Church of God and for Christ himself to testify unto the world that I acknowledge him to be free from such devices not only in his judgement but in his words lest any one upon occasion of my writing which may seem to fight with Luthers writings shall think that either Luâ—hâ—â— maintaines any presence of the Lord in the Supper unworthy of the Lord or that I maintain no presence The judgement of Zuinglius and Oecolampad so far as I could understand it therefore have I mentioned that those who reverence these mens works now knowing that these did not maintain naked seals in the Supper without Christ may the more willingly receive the truth of the sacrament if they have missed it and cleave faster unto it if they continued in it and such who make no account of those mens writings should no way reject the gifts of God which were bestowed on those in no small measure specially on Oecolampaâ— as his elaboured works shew abundantly .... God remove all contention from his people and all proposterous affectation and contempt of men and give us grace to embrace his trueth truly and to pâ—omote it happily Amen So far Bucer This was written in the year 1536 what may be gathered out of it I leave unto the judicious reader as also how it agreeth with the practise and doctrine of Luther and them who have followed him after that year CAP. IV. Of BRITANNE 1. William tindall is reckoned among the Englishes to have been next VV. Tindal an English mastyre unto John wickliff for knowledge of the faith and innocency of life he instructed the people in true faith toward Christ as his books yet extant do shew clearly and none did reveale Antichrist more plainly John Fisher Bishop of Rochester did provoke King Henry VIII against him and called him a rebell and contemner of the Kings lawes Therefore he wrote a book with this title The obedience of a Christian man and how Christian rulers ought to governe wherein also if thou marke diligently thou shalt find eyes to perceive the crafty conveyance of all jugglers In his epistle to the reader he saith The word of God is ever hated of the world neither was ever without persecution as thou mayst see in all the histories of the Bible both of the New and Old Testament neither can be no more than the sun can be without his light And forsomuch as contrarily thou art sure that the Popish doctrin what it is Popes doctrin is not of God which as thou seest is so agreeable unto the world and is so received of the world or rather which receives the world and the pleasures of the world and seekes nothing but the possessions of the world and autority in the world and persecutes the word of God and with all wilies drives the people of God from it and with false sophisticall reasons makes them afrayd of it yea curâ—eth them excommunicates them and brings them in belief that they be damned if they look on it and that it is but doctrin to deceive men and move the blind powers of the world to slay with fire water and sword all that cleave unto it Fol. 6. God promised to David a kingdom and immediatly stirred up King Saul against him to persecute and hunt him as men do hares with grehounds and to feret him out of every hole and that for the space of many years to tame and meeken him to kill his lusts and make him feel other mens diseases to make him mercifull and to make him understand that he was made King to minister and serve his brethren and that he should not think that his subjects were made to serve unto his lusts that it were lawfull for him to take away from them life goods at his pleasure O that our Kings were so nurtured now a dayes which our holy bb teach in a far other manner saying your grace shall take his pleasure take what pleasure yee lust spare nothing wee shall dispence with you wee have power wee are Gods vicares and let us alone with the realme wee shall take pains for you your Grace shall but defend the faith only Fol. 13. he saith unto the Curates Wherefore were the holy dayes appointed but that the people should come and learne are yee not abominable Schoolmasters in that ye take so great wages if ye will not teach if yee would teach how can ye do it so well and with so great profit as when the lay people have the Scripture before them in their mother tongue for then they should see by order of the text whether thou juglest or not .... but alas the Curates themselves for the most part wote no more what the new or old testament meaneth than the Turks do neither know they any more than The Bible was unknowen to Curats that they read at masse matens eevensong which yet they understand not nor care they but even to mumble up so much every day as the pye popingay speak they wote not what to fill their bellies If they will not let the lay man have the word of God in his mothers tongue yet let the priests have it which for the most part of them understand no Latine at all .... A thousand things forbid ye which Christ made free and dispence with them again for money neither is there any
the Scripture requires This was by and by reported to the Bishop in words varying a little that a Bishop must be a preacher or els he is a dumbe dog He is sent for and said The reporters are manifest liars The reporters are called and they affirm that he had said so and they profer to bring more witnesses He still saith They are lyaâ—â— More witnesses are brought and many come to heare Then said Seton My Lord you may consider what eares these asses have they can not discern betwixt Paul Esaie Zacharie and Malachie and Frier Alex. Seton I said indeed Paul saith A Bishop should be a teacher Esaâ—e saith shepherds not feeding their flocks are dumbeâ— oggs Zacharie saith they are idle pastours and I declared what those have said and my Lord if you be not offended at them you can not be offended at mee therefore I say again these men are manifest lyaâ—s which have reported that I called you or any other Bishop no Bishops but belly gods The Bishop was offended but durst not at that time proceed against him because he was learned bold and in favour with the King and his Confessour But he and his complices did judge it not expedient such a man to bee with the King and so they endeavoure to make him odious unto the King and call him an heretick The King did remember how in private confession the Frier had admonished him for his lusts of the flesh and loved noâ— such advice and said He knew more of that man than any of them and then subscribes their accusation and promiseth to follow their advice in punishing him and all of that sect Seton is informed of these things and fleeth to Berwick whence he wrote unto the King in this manner Most Gracious Soverain Lord under the Lord and King of all of whom only thy Highness and Majesty hath power and authority to exercize justice within thy realme under God who is King Lord of all realms and thy Seatons letter against the iniquity impiety usurpation of bb and his advice to the King Ma. and all mortall Kings are but servants unto that only immortall Prince Chr. Jesus .... It 's not unknown to thy gracious Highness how thy Mas. somtime servant Oratour and ever shall be to my lifes end is departed out of thy realme ..... but I believe the cause of my departing is unknown which only is Because the bb and churchmen of thy realme have heertofore had such authority over thy subjects that apparently they were rather King and thou the Subject which unjust regiment is of it self false and contrary to holy Scripture Thou art the King Master and they are thy subjects which is true and testified by the word of God And also because they will give no man of whatsoever degree whom they once call hereticks audience time nor place to speak and use defence which is against all lawe .... So that if I might have had audience and shewd my just defence .... I should never have fled .... albeit it had cost mee my life But because I believed that I could have no audience they are so great with thy Ma. I have departed not doubting but moved of God untill a better time that God illuminate thy Ma. even to give every man audience as thou shouldst mayst and art bound by the law of God who are accused to death And to certify thy Highness that these are not vain words here I offer me to come into thy realm again if thy Ma. will give mee audience and hear what I have for mee according to the word of God and cause any Bishop abbot frier or Secular which is most cunning some of them can not read their Matins who are made Judges of heresy to impugne mee by the law of God and if my part be found wrong thy Ma. being present and judge I refuse no pain .... and if I convince them by the law of God and that they have nothing to lay to my charge but the law of man and their own inuentions to uphold their own glory and pridefull life and dayly scourging thy poor subjects I refer myself unto thy Ma. as judge Whether he hath the victory that holds him at the law of God which can not fail nor be false or they that hold themselves at the law of man which is very oft plain contrary and therefore of necessity false for all thing contrary to verity which is Christ and his law is of necessity a ly And to witness that this comes of all my heart I shall remain at Berwick whil I shall have thy Mas. answer and shall without fail return having thy hand writing that I shall have audience and place to speak I desire no more whereof if I had been sure I should never have departed .... Pardon mee to say that which lieth to thy Mas. charge Thou art bound by the law of God albeit they ly and say It appertaines not to thy Ma. to intermedle with such matters to cause every man who in any case is accused of his life to have their just defense and their accusers produced according to their own law They do blinde thy Ma. eies that knowest nothing of thy law but if I prove not this out of their own law I offer mee to the death Thy Ma. therefore may learn by dayly experience seing they neither feare the King of heaven as their lives testifie neither Thee their natural Prince as their vsurped power in their actions shewes why thy Highness should be no longer blinded Thou mayst consider that they intend nothing else but only the upholding of their barded mules augmenting their insatiable avarice and continually overthrowing swallowing up thy poore subiects never preaching nor teaching out of the law of God as they should the ignorant people but contend who may be most high most rich and nearest thy Ma to put thy temporall Lords and Lieges out of thy Counsell favour who should bee and are most tender servants to thy Ma. in all time of need to the defense of Thee and thy Crown ...... Let thy Ma. take boldness and authority which thou hast of God and suffer not their cruell persecution to proceed without audience given to him who is accused ... and then no doubt thou shalt have thy subiects hearts and all that they can do in time of need tranquillity justice and policy and finally the kingdom of heaven May it please you to give a copy of this to the Clergy and keep the originall and thy Ma. shall have experience if I go against one word that I have spoken c. This Letter was delivered unto the King and it was read by many but no answer was returned and the man went into England and preached some years the gospell to the comfort of his hearers The histo of Reformat Others spoke also against the licenciousness of the Clergy that a new resolution was taken to burne moe A
baptisme pennance and sacrament of the altar little or nothing differing from the Church of Rome 3. he declareth that the cause of our justification is the only mercy of the Father promised freely unto us for his son Christs sake and for the merit of his passion yet good works are necessary with inward contrition charity and other spirituall graces and good motions that is when wee have received remission of our sins or are justified we must give obedience unto God in observing his Law 4. he commandeth pastors to teach their people that images should not be worshipped and are but representers of vertue and good example and therefore no incence knieling nor offering should be done unto them 5. Saints are to be praised or Christ is to be praised in them for their graces and good example that they have left unto us but wee obtain all grace by the only Mediation of Jesus Christ and of none other 6. concerning ceremonies as holy vestures holy water bearing candles on Candlemes-day and some such others he admits them to be good so far as they put men in remembrance of spirituall things but so that they contain in them no power to remit or take a way sin c. There he addeth other iniunctions specially he causethto translate the Bible and commandeth all priests to have a Latine and English Bible lying open in their parish-churches that whosoever pleaseth may read them Then diverse images were demolished An. 1538 especially the most notable stocks of idolatry at Walsingham Worchester ... which had devices to role their â—ies and to stirre other parts of their body and many other false juglings wherewith simple people had been deceived all which was then made known and destroyed Jo. Foxe in Acts. In the same year followeth the ruine of all religious as they had been called houses by advice of the same L-Cromwell Lord of the privy seale So that all friers Nuns and sects of religion were rooted out of England to the number of 645. Abbeys priories and Nuneries and by Act of Parliament their lands did return to the heirs of the first Donours All that time Steeven Gardener Bishop of Winchester so dealt with the king by representing unto him the grudge of his subjects for rejecting the pope and for his dealing toward his wifes he had then married Anna Sister to the Duke of Cleve An. 1539. and for these his late doings that he persuadeth him for taking away suspicion of heresy to consent unto the burning of John Lambert yea Gardener prevaileth so that the king hearkned no more unto L. Cromwell but contrariwise he beheaded him and Walter L. Hungerford July 28 An. 1540. Tho. Cooper He made an Act discharging the Translation of the Bible made by W. Tindall and restraining the authorized Translation with many limitations An. 34. Henr. VIII It came then to passe that the estate of Religion seemed more and more to decay and popish injunctions were authorized establishing Transubstantiation vowes of chastity private Masses and auricular confession and forbidding communion in both kinds and marriage of priests wherefore some said Henry had forsaken the Pope but not popery and he annulled not those former Statutes Such was the craft of the venemous serpent But God raiseth up some good instruments for Thomas Cranmer archb of Canterburry resists Gardener and the Counsel of England was divided some were for the old Religion and some for the Reformed and Statutes of both sorts were in force So in one day at Smith field An. 1541. Gardener with his faction for refusing his articles caused burn three godly men Do. Robert Barnes Tho. Garret Will Jerom priests and Tho Cranmer with his side caused hang drawe and quarter other three Ed. Powell Ric. Fetherston Tho. Abell for denying the kings Supremacy and maintaining the Bishop of Rome's authority Jo. Foxe in Acts. A stranger beholding these said Good God how can men live here on the one side Papists are hanged and on the other anti-papists are burnt The people were brought marvelously into doubt of Religion All the number of them which suffered in England for maintaining Papacy which was called Treason wer 24 persons but of the other sort many were burnt and so many were imprisoned the same year that room could not be found in the prisons of London and many were kept in other houses by intercession of the L. Chanceller Audley many of them were given to the custody of Noble men where they were used favourably In that year Henry was divorced from his fourth wife by Sentence of his Clergy which did hate her for Lutheranisme as they spoke yet with her own consent and within a month he married Catherin Howard a brothers daughter of the house of Norfolk the next year she was accused of adultery with Tho. Culpeper and beheaded in the Tower with Jane Lady Rocheford as accessory unto her deeds After that Henry began to misse his good Counseller L. Cromwell and to perceive the scope of Gardener he wrote unto Archbisbop Cranmer to reforme pilgrimages and idolatry and he permits to eat flesh in Lent pretending a civill respect and the benâ—fite of the people But bloodie Gardener â—easeth not from persecution and burnt in one fire Ro. Testwood Ja. Filmer Jo. Marbeck and Antonie pierson at Winchester An. 1543 and great numbers at Calice amongst whom was the abovenamed Alex. Seton The Commissioners of this bloody Inquisition were restrained by the Lords of parliament An. 1545 that no inditements should be received against any person but by the oaths of 12. men at least of honesty credite and free of malice Item that no person should be put in ward before his enditement were heard judged except at the Kings speciall command Item An. 35. Henr. VIII c. 16. it was enacted that the king should have full authority to appoint 16. of the clergy and 16 of the Temporalty to peruse and examine the canons constitutions and ordinances Provincial and Synodal and according to their discretions with his Royall consent to setle and establish an order of Ecclesiasticall lawes to be observed in time coming in all spirituall courts As these Acts did in some measure shew the mind of the King so Gardener ceaseth not yea he spareth not the godly Lady the Kings sixth wife and sent to apprehend her but by her wisedom and submission unto the King she was saved out of the butchers handes In a word Henry was much led by his Counsellers he died in January 1547. When he saw death approaching he nameth his son Edward to be his heire and failing him he appointeth the Crown unto Mary and failing her unto Elisabeth he appointeth 16. Counsellours as Governours of his son amongst whom were Th. Cranmer and Gardener but afterward he caused to blott out Gardeners name because said he he would trouble all the rest he is of so turbulent a spirit The chieff of these Counsellers was Edward Seymer Earle of Herford uncle to king
to measure unto others it shall be measured unto you that is as yee intend not only by tyranny to destroy our bodies but also by the same to hold our souls in the bondage of the devill and subiect to idolatry So shall wee with all force and power which God shall grant unto us execute just vengeance and punishment upon you yea wee shall begin the same war which God commanded Israel to execute against the Cananites that is contract of peace shall never be made till yee desist from your open idolatry and cruell persecution of Gods children And this wee signify unto you in the name of the eternall God and of his Sone Christ Jesus whose verity wee professe and Gospell wee have preached and holy Sacraments rightly ministred so long as God will assist us to gainstand your idolatry Take this for advertisement This advertisment did not stay them and their bands of souldiers with Mon. Dosell and his French men they came within ten myles unto the Town and brethren made hast from all quarters for its relieff The first that did hazard to resist were the Gentle men of Fife Anguise Merns and the burgesses of Dundy they made choise of a place of ground within a myle or more from the town The same day May 24 the Lord Ruthuen lest them and went to the Regent to the great discouragement of many but they did comfort themselves in God and some said The hope of victory is not in their own strength but in his power whose verity they professe The next day came the Earle of Argile L. James Priour of Santandrews and the Lo. Semple from the Queen to enquire the cause A parlee of their meeting there It was answered Only to resist the cruelty threatned against that poor town They ask Whether they intend to hold that town against the Regent They answer If the Queen will suffer the Religion there begun to proceed and not trouble the town that have professed with them the town themselves and whatsoever they have are at her Majesties commandement They say We were otherwise informed by the Queen that yee intend not Religion but a plain rebellion It was answered We have conveened for no other purpose but only to assist our brethren who now are unjustly persecuted and herefore we desire you to report our answer faithfully and to be intercessours that such cruelty be not used against us seing we have offered in our former Letters alsweell unto her Majesty as unto the Nobility that our cause may bet tried in lawfull judgement They do promise their fidelity The next day when these were returning John Knox said unto them Honourable Lords the present troubles should move the hearts not only of the true servants of God but also of all such as bear any favour unto the Country and naturall Country-men to descend within themselves and deeply to consider what shall be the end of this intended tyranny The rage of Satan seeks the destruction of all those who within the realme professe Christ Jesus and they that enflamme the Queen and you the Nobles against us regard not who prevail if they may abuse the world and live at their pleasure as they have done yea I fear that some seek nothing more than the effusion of Scots bloud to the end that their possessions may be the more patent unto others but because this is not the principall which I intend to speak omitting this to be considered by the wisdom of these to whom the care of the Commonwealth appertaines 1. I most humbly require of you my Lords in my name to say unto the Queen Regent that we whom she in her blind rage doth persecute are Gods servants faithfull and obedient subiects unto the Authority of this Realm and that religion which she pretends to maintain by fire and sword is not the true religion of Christ Jesus but is expressely contrary to the same a superstition devised by the brain of men which I offer myself to prove against all that within Scotland will maintain the contrary liberty of tongue being granted unto mee and Gods written word being admitted for Judge 2. I further require your Honours iâ— my name to say unto the Queen that as I have often written so now I say that this her enterprice shall not prosperously succeed in the end and albeit for a time She trouble the Saints of God for she fights not against man only but against the eternall God and his invincible verity and therefore the end shall be to her confusion unless betimes she repent and desist These things I require of you in the name of the eternall God as from my moâ—th to say unto Her Majesty adding that I have been and am a more assured friend unto her Ma. than they who either flattering her as servants to her corrupt appetites or else enflam her against us who seek nothing but Gods glory to be advanced vice to be suppressed and Verity to be maintained in this poore realme All the three Noble men did promise to report his words so well as they could They did so yea the L. Sempill though an enemy to the Reformation made such report that the Queen was offended at such liberty Immediatly She sent the Lion-herault to charge all men to avoide the town under pain of treason He did so May. 27. being sunday And the same day the Regent is informed that the Earle of Glencairn was marched through the hills with twelve hundred horsemen and moe foot men notwithstanding her men had stopped the passages of Forth Guide and Teith towards Perth Their coming was confortable unto the one party and moved the other to send and require some discreet men to come and speak with Duke Hamilton and Mon. Dosel lying with their army at Ouchterardor that some reasonable appointment might be had The Lairds of Dun Innerquharity and Abbots-hall were sent the town not as yet knowing of the West-countrie men The Duke and Dosell require that the town should be patent and all things be submitted unto the Queens pleasure They answer they had not such commission nor could they undertake in conscience to advise their brethren to do so but if the Queen would be pleased that none should be accused for change of religion or for casting down the places of the Friers and suffer the begun Religion to continue and leave the town free of French souldiers at her departing they would endeavoure that the Queen shall be obeied in all things Dosell perceiving that they could not by violence attain their designes dismisseth the gentle men which faire words and exhorts them to persuade their brethren unto submission They were all so glad that with one voice tâ—ey cried Cursed be they that seek effusion of bloud let us professe Christ Jesus and have the benefite of the Gospell and none of Scotland shall be more obedient subiects than we shall bee That day the Companies of the West came to Perth and all men
their part These which were called Ambassadours kept up their commission saith the historie of Reforma but Buchanan saith they craved from twelve Lords which were at Edinburgh a day to be appointed for hearing their commission and it was answered unto them They sought not peace but war for what els did so many armed men declare nor could they be so simple as to come into Conâ—erence where they might be forced to accept conditions at the pleasure of their enemies but if peace was their aime they should dismiss their banded companies that so it may appear they yâ—eld unto equity and not forced by the sword and on the other side they would use the like diligence No more was heard of their commission The Regent sent many letters both unto them which were indifferent and to these which were for the Reformation solliciting them severally to come unto her the one sort would not receive her Letters according to their bond and from their meeting they sent the reasons of their refusing and declared their intentions and complained of the violation of the appointment especially in bringing so many Frenches fortifying of Lieth and putting out the Indwellrs Many Declarations and proclamations did passe on both sides untill Octob. 21. when the Noble men and others after warning being frequently conveened in the Tolbuith of Edinburgh the question was propounded Whither she that contemptuously refuseth the most humble requests of the borne Councellers of the realme being also but a Regent whosepretenses threaten the bonâ—age of the whole common wealth ought to be suffered so tyrannically to domineer A Sentense of suspension against the Regent over them After deliberation it was concluded without any contrary vote in this manner At Edinburgh October 21. 1559. The Nobility Barons and Burgesses conveened to advise upon the affaires of the Commonwealth and to aide and support the same perceiving and lamenting the enterprised destruction of their said Common wealth and overthrow of the Liberties of their native Countrie by the means of the Queen Regent and certain strangers her privy Counsellers plain contrary unto our Souverain Lord and Ladies mind and direct against the Counsell of the Nobility to proceed by little and little even to the uttermost ruin So that the urgent necessity of the Commonwealth may no longer suffer delay and earnestly craves our support Seing therefore that the said Queen Regent abusing and overpassing our Soverain Lord and Ladyes commission given and granted unto her hath in all her proceedings pursued the Barons and Burgesses within this realme with weapons and armour of strangers without any process and order of Law they being our Soverain Lord and Ladies true Lieges and never called nor convinced of any crime by any judgement lawfull as â— at Santiohnstoun in the month of May she assembled and causes thereof her armie against the town and inhabitants thereof never called nor convinced of any crime only because they professed the true worship of God conform to his sacred word 2. in the moneth of Juâ—y last without any order or calling going before invaded the persons of sundrie Noble men and Barons with force of arms conveened at Saintandrews only for the cause of Religion as is notoriously known they never being called nor convinced of any crime 3. again layd garrisons the same moneth upon the inhabitants of the said town oppreâ—sing the Liberties of the Queens true Lieges for fear of which her garrisons a great part of the inhabitants thereof fled from the town and durst not resort again unto their houses heritages untill they were restored by aâ—ms they notwithstanding not being called nor convinced of any crime 4 further at the same time did thrust-in upon the in habitants of the said town Provest and Bailifs against all order of election as lately in this month of September she hath done in other towns of Edinburgh and Jedburgh and dâ—verse other places in manifest oppression of our Liberties 5. Declaring herevill mind toward the Nobility Commonalty and wholle nation she hath brought-in strangers and dayly pretends to bring greater force of the same pretending a manifest conquest of our native rooms and Countrie as the deed itself declares in so far as she having brought-in the said strangers without any advice of Councell Nobility and contrary to their expresse minde sent to her in Writing hath placed and planted her said strangers in one of the principall towns and parts of the realm sending continually for greater forces willing thereby to suppresse the Common wealth and liberty of our native countrie to make us and our posterity slaves to strangers for ever which as it is intolerable to Commonwealths and free Countries so it is very preiudiciall to ouâ— Soverain Lady and her Heirs whatsoever in case our Souverain Ladie decease without Heirs of her person And to perform these her wicked enterprises conceived as appeares of inveterate malice against our whole countrie and nation caused without any consent or advice of the Councell or Nobility to coin lead money so base and of such quantity that the whole realm shal be depauperated and all traffique with forrein Nations everted thereby 6. She placeth and maintaineth against the pleasure of the Counsell of this realme a stranger in one of the greatest Offices of credite in this realm that is in keeping the great Seal thereof wherein great perils may be engendred to the Common weale and Liberty thereof 7. Further sent the great Seal forth of this realâ—e by tâ—e said stranger against the advise of the said Counsell to what effect God knoweth 8. And hath also by this mean altered the old Law and custom of this our realm ever observed in the Graces and pardons granted by our Soveraines to all their Lieges being repentant of their offences committed against their Majesties or the Lieges of the Realm And hath introduced a new captious stile and forme of the said pardons and Remissions conform to the practises of France tending thereby to draw the said Lieges of this realm by processe of time into a deceivable snare and further shall creep-in the whole subuersion and alteration of the remanent Lawes of this realme contrary to the Contents of the Appointment of marriage 9. And also Peace being accorded among the Princes retaineth the great Army of strangers after commandement sent by the King of France to retier the same making excuse that they were retained for suppressing the attempts of the Lieges of this realm albeit the whole subjects thereof of all estates is and ever have been ready to give all dutifull obedience to their Soverains and their lawfull ministers proceeding by Gods Ordinance And the same Army of strangers not being paied their wages was layd by her upon the necks of the poor Commonalty of our native Country who were compelled by force to defraud themselves their wives and children of that poor substance which they might purchase with the sweat of their brows to satisfiy their
the rock of the Church it may be understood to be spoken figuratively that the name which is proper unto the faith and confession of Peter is spoken of Peter for his faith and confession truly the same Ambrose Lib. de incarnation sacramento calleth Peter the foundation but instantly he addeth The faith and confession of Peter is the foundation of the Church Among the Ecclesiast Hymni he hath one de circumcisione Christi which saith Hoc nomen est potentiae Novaeque signum gloriae Et per quodunum caelitus Datur salus mortalibus Tu Cbriste non effabilis Imago caelestis Patris Danil colatur quà m tuum In omne nomen seculum Those and many other passages are ordained to be blotted out by the Belgick Index expurgatorius as also it prohibites to print his books de baptismo infantium his Liturgica and preces Ecclesiasticae It is observable that in a hymne de beata virgine which is now usually song in the Romish Officia where it is sadi Maria mater gratiae Mater misericordiae Tu nos ab hoste protege Et hora mortissuscipe Ge. Cassander page 255 edit in Fol addeth on the magine This clause is not in the old books By those passages and many more which might be added it appeares that some continue in the Romane Church who know the errors thereof as I could bring such passages from Johannes Ferus about that time preacher in the cathedral of Mentz and others and else where I have hinted at others The Netherlands are oppressed and endeavore their liberâ—y II. When the Nether-landers saw that their Supplication unto the King had no place and so the Reformation going to ruin their goods layd open as a prey unto the Inquisitors and their persons in danger they consulted to defend themselves against the Inquisitors so far as the dignity and authority of the King and antient lawes could permit them They entred into a league and confirmed it by oath and sought what way to resist that calamity three hundred Noble men consented unto this league of defence at Brussels Aprile 3. An. 1566. and by a Noble man Brederod they tendred a Supplication unto the Dutchess wherein they protest their reverence obedience and love unto the King and Her his Vicegerent then they made their petition to take off the Inquisition and that the Kings edicts concerning Religion might besuspended untill the king and States of the Provinces had determined of them or else great inconvenients may follow French Comment Lib. 7. Briefly so long as that Dutchess was Governor the Reformed were somtimes persecuted when She was pressed by autority of Edicts somtimes they had intermissions for five or sixe months by the ardent supplications of the Nobles at such times they had their open meetings and preachings they threw down images and ornaments of the Masse out of the churches and they were multiplied exceedingly Wherefore the Bishops raged and raised persecution again especially in the end of the same year many of the Reformed were burnt and slain Norcam Marques of Berga in name of the Dutchess raised an Army took the town Santman and committed most cruel tyrany rapine murther defiling of women and most horrible kinds of torment He beseeged Valencia three months though the Reformed were many in number and the Noble men favoured the good cause yet they stood as beholders neither defending nor resisting yea few of them went to the preachings sundry companies lyke scattered men went to Valencia but without Commanders and returned to their houses In the end of March An. 1567 upon assurance of the Dutchess's Letters promising all favor and clemency the town was rendred but it can not be shewd what cruelty was done against those people By those cruelties the people were warned to provid for themselves Ibid. At the report of Ferdinand Alvares Duke d'Alva's coming into the Netherlands many fled some into England some to Wesel Frankford Heidelberg and Frankendal Whethersoever they went they followed as they could one and the same order in the Churches which is named before In those sad times they were confident that God would pity his afflicted people to the glory of His name and because they could not have a Synode in their native land they assembled in Wesel An. 1568. where the Ministers and some others agreed that wheresoever they were scattered for a time they should hold fast the confession of faith that was published An. 1563. and the Church-order of Catechism administration of Sacraments and disciplin by Ministers Elders and Deacons This agreement was subscribed by fifty Ministers and others Triglandius contra Vyttenbog Part. 3. hath their names out of an authentick Copy In the year 1571. they having more esperance of liberty did assemble at Embden from the Provinces and other parts in a greater number There they did resume the Confession of faith and ordain that in all time coming every Minister at his admission should subscribe it and the French Confession for observing Unity of Doctrine and trusting that the Ministers of France would mutualy subscribe their Confession There also it was ordained that no Church shall have dominion over another Church nor any preacher of the Word should have power over another preacher nor any Elder over another nor any Deacon over another They did ordain thus because experience had taught how out of this humane invention of the Superiority of Bishops over Bishops and Preachers had sprong the pride and power of the Romane Pope and the cruelty of other Bishops for maintaining their own interests and to declare how solicitous they were to eschue all thing that might tend thereunto afterwards It 's worthy the marking that they ordered and entreated the Lord of S. Altegonde to writ the History of what had been done in those by past years in the forsaking of idolatry the beginning of Reformation the persecutions and constancy of the Martyres the visible judgements of God upon the persecutors the alteration of the Civill Government c. And they appointed certain persons in severall towns to gather all Notes and memorials of those things and send them unto him This assembly was called and afterwards reputed the first Nationall Synod of the Netherlands Duke d'Alba dissembled his cruelty at his first coming into Belgio and made the people believe that whatever was done for religion should be pardoned and to this effect an edict was proclaimed but shorthly after without respect of former government he appoints a new Counsel consisting of twelve Persons commonly called The bloody Senate to sit on all causes of life and death Unto them who had fled he appointed a certain day to return and before that day he decerned all their goods to be confiscated He called a Parliament of all the Provinces and promised safety unto all who had interest The Count of Nassaw or Prince of Orange suspecting deceitfulness fled into high Germany so did many others Lamoral Count of Egmont who was a Papist
adultery or other crimes and continue in them V. Of the law and the gospell they say Whatsoever in the holy Scripture is against sin belongs unto the law and the gospell properly is the doctrine teaching what man who hath not satisfied the law should believe to wit that Christ hath satisfied for all our sins and hath obtained remission but in a large sense the doctrine of repentance may be called the gospell And they condem it as pernicious and false to say The gospell properly is the doctrine of repentance or that it is not the only preaching of Gods grace VI. concerning the use of the law Albeit believers be free from the curse and coaction of the law yet they are not lawless but the law must be preached both unto the unconverted and converted yet with this different issue that those who obey for fear of the curse are said to do the works of the law and who being regenerat do obey willingly as if there were no curse nor reward are said to obey the law of Christ and the law of the mind neither are they under the law but under grace VII concerning the Lord's Supper they first condem those as crafty and deceiving Sacramentarians who believe the true presence of the very substantial and lively body and blood of Christ and that the presence and eating of it is spiritual by faith next they hold that the body and blood of Christ is truly and substantially there and is truly distributed with the bread and wine and received not only by them who come worthily but by the unworthy albeit by the one sort unto their confort and the other to their judgement and damnation unless they repent And the grounds of this their faith are 1. Jesus Christ is very God and man in one person undivided and inseparable 2. the right hand is every where and Christ in his manhood is set at the right hand of God 3. the words of the institution are not false 4. God knowes many wayes and can be present as he pleaseth neither is he tied to that only way which the philosophers call Local And so the body of Christ is present not only spiritually but also bodily yet not Capernaiticaly but in a spirituall and heavenly manner in respect of the sacramental union Thirdly they condem Popish transsubstantiation the sacrifice the refusing of the cup c. VIII of the person of Christ they say albeit the Godhead and manhood of Christ retain their several properties yet they are vnited personaly not as two planks conioined but as iron and fire or he soul and the body Wherefore among other articles they condem them who hold that only the manhood suffered and only the Godhead is present with us in the sacrament and in all our crosses or that this presence is not in respect of his manhood and the Sone of God doth not all the works of his omnipotency in and with and by his manhood and Christ in respect of his manhood is not capable of omnipotency and other Divine properties IX Concerning Christ's descending into hell they say It should not be curiously disputed but be believed simply that he descended into hell and overcame the power of death and Satan but when and how it can not be known in this life X. concerning Eclesiastical ceremonies which are not commanded nor forbidden in the Worde they say those are not any part of Divine worship and may be changed as the edification of the Church in several times and places shall require yet without levity and scandal and in time of persecution when a constant confession is required nothing should be yielded unto the enemies of the gospell or for their sake XI Concerning eternal predestination first they distinguish between prescience and predestination prescience say they is common to the estate of the godly and ungodly and is not the cause of sin in any man but predestination or election concerneth the godly only this can not be searched among the hid decrees of God but in the reveeled word which teaches that God hath shut up all men under unbelief that he might have mercy on all and willeth not that any man should perish but rather that all men should repent and believe in Christ neither is any saved but who believe in him And where it is said Many are called but few chosen it is not to be so understood as if God would not have allmen to be saved but to shew that the cause of the damnation of the wicked is their not-hearing or contempt of Gods word And they have no mention of reprobation They have a twelth Head against the heresies of Anabaptists Arians and Antitrinitarians This book was the occasion of an open separation The next year the Divines of the Palatinate reply under the name of Admonitio Neostadiana confirming the ortho doxe doctrine concerning the Person of Christ and the Supper shewing the false imputations of errors examining the authority and true sense of the Augustan Confession discovering the indirect means of penning and seeking subscriptions of that book and demonstrating the uniust condemnation of the true doctrine When this book was published some that had subscribed the former book declared that they had subscribed with limitations and not absolutely as the book was published and they recalled their subscriptions and the contrivers of that book replied under the title Apologia Erfurtensis So much was written pro and con The points wherein they insist most were the question of the Lord's Supper the communication of the Divine attributes unto the manhood and vniversal grace Unto those of the Palatinate were joyned the Princes and Ministers of Anhalt and Nassaw the Helvetians and many Cities of Germany besides those of other Nations Untill this day it is cleare that those Vbiquitaries inveigh most bitterly against their adversaries and impute many errors unto them falsely by which two means they a lienate the simpler sort from all reconciliation This difference occasioned the compacting of the Harmony of Confessions After that time there were other Conferences between these parties but all in vain V. In Constantinople the Muffti or highpriest of the Turks dealt with Troubles in the Greek Church Amurathes to take all the churches of the city from the Christians The Greeks Armenians and other Christian Nations did interceed in the contrary alledging the liberty that was granted by Mahomet 2. and others his successors The Muffti answered That liberty was granted when few Turks were in the city but now when there be so many of their own Religion Christians should have no place within the walls Two churches were taken from them and Amurathes turned all his wrath against the Patriarch and caused lead him in an iron-chain through the city and then banished him unto Rhodes Sundry causes were alledged as that he had caused the Christians receive the new Calendare of Rome to the scandal of many he had pronounced a Sentence of divorcement against a Noble
Christ and with most pithy words he exhorted them to stand fast in the faith they had received In time of his sicknes which was not long thereafter he Ioh Knox exhortions before his death was much visited by persons of all sorts and spoke unto them confortably He said unto the Earle Morton in the audience of many others My Lord God hath given you many blessing he hath givens you wisdom riches many good great friends and is now to prefer you to the government of the râ—alm In his name I charge you that you use these blessings aright and better in time coming than you have done in times past in all your actiâ—ns seek first the glory of God the furtherance of his Gospell the mantenance of his Church and Ministry and next be carefull of the King to procure his good and the well fare of the realm If you shall do this God will be with you and honour you if otherwise you do it not he will deprive you of all these benefits and your end shall be shame and ignominy John Knox two days before his death sent for Da. Lindsay and James Lowson and the Elders of the Church and said to them The time approaches for which I have long thirsted when I shall be relieved of all cares And be with my Savior Christ for ever And now God is my witness whom I have served with my spirit in the Gospell of his Son that I have preached nothing but the true and solide doctrin of the Gospell and that the end I proponed in all my preaching was to instruct the ignorant to confirm the weak to confort the consciences of these who were humbled under the sense of their sins and beat down with the threatnings of Gods judgements such as were proud rebellious I am not ignorant that many have blamed and yet do blame my too great rigor severity but God knowes that in my heart I never hated the persons of these against whom I threatned Gods iudgements I did only hate their sin and laboured with all my power to gain them unto Christ That I forbear none of whatsoever condition I did it out of the fear of my God who had placed mee in the function of the Ministry and I knew would bring mee to an account Now Brethren for yourselves I have no more to say but to warn you rhat you take heed to the flock over which God hath placed you overseers and whom he hath redeemed by the blood of his only begoten Sâ—n And you Master Lowson fight do the work of the Lord with courage and with a willing mind and God from above blesse you and the Church weereof you have the charge c. Then he dismisseth the Elders and calling the two preachers said There is one thing that grieveth mee exceedingly yee have somtime seen the courage forewardness of the Laird of Grange in Gods cause and now unhappy man he hath cast himself away I pray you two take the pains to go unto him and say from mee that unless he forsake that wicked course where in he hath entred neither shall that rock in which he confideth defend him nor the carnall wisdom of that man whom he counteth half a God this was young Lethingtoun make him help but shamefully shall he be pulled out of that nest and his carkase hang before the sun The soul of that man is dear unto mee and if it be possible I would fain have him to be saved The two went and conferred with Grainge but prevailed not which being reported to John Knox he took it heavily The last night of his life on earth he sleeped some hours together but with many sighs and groans when he awoke they asked him how he did find himselfe and what had moved him to mourn in his sleep He answered In my time I have oft been assaulted by Satan and oft hath he cast my sins in my teeth to bring mee into despair but God gave me grace to overcome all his tentations And now that subtle Sâ—rpent who never ceaseth to tempt hath taken another course he seeks to persuade mee that my labours in my Ministry and the fidelity I have shewd in in that service hath merited heaven and immortality But blessed be God who brought to my mind these Scriptures What hast thou that thou hast not received And Not I but the Grace of God in mee With which he hath gone away ashamed and shall no more return and now I am sure my battell is at an end and that without pain of body or trouble of Spirit I shall shortly change this mortall life with that happy immortall life When the prajer was made one asked Whither he had heard it He answered Would God yee had heard it with such an eare and heart as I have done Then said he Lord Jesus receive my spirit After these words he spoke no more but without any motion he ended this life Within three days the Earle Morton was chosen Regent by consent of the States The Laird of Grange was Captain of the castle and when orhers of that faction did yeeld unto the agreement he would not agree because the Estates would not yeeld unto some high demands of his own he gave a proclamation from the castle-wall commanding all the Queens subjects to depart out of the town within 24. hours after which time he thundered with cannons against the town to their great terror yet not great hurt In May following an assault was made upon the castle the beseeged rendred themselves Lethinton was sent to Lieth and died suddenly throgh grief and Grainge with his brother and two others were hanged in the market-striet of Edinburgh X. A Parliament was held in January wherein many Acts were made 1573. partly for maintaining the Kings authority and partly for maintaining the true Religion these two causes at that time were so linked that the enemies of the one were esteemed enemies of the other Therefore it was enacted that none should be reputed loyall subjects unto the King or his authority but be punished as rebells who made not profession of the true Religion And that all who made profession thereof and were not obedient to the Kings authority should be admonished by their Teachers to acknowledge their offence and return to his Majesties obedience or els should be excommunicated as putrid members The Nationall Assembly conveenes The 24 Assembly at Edinburgh March 6. here were members according to the order and John Archbishop of Santandrews David Ferguson Minister at Dumfernlin is chosen Moderator 1. Where as a complaint was made against John Row for solemnizing the marriage of the Master of Crawford with the Lord Drummond's Daughter without proclamation of bans and he did alledge that he did it by the order of the Session of the Church whereof the Lord Ruthuen was one and present at that time The Assembly ordaines that the Act made against Ministers solemnizing mariage of
publickly read I. In the beginning of the Conference it was thought good that a Supplication be penned by the Assembly concerning those that shall vote in Parliament in name of the Church This is appointed to be penned by John Row and Robert Pont and be brought unto the Assembly on Mooneday II. Concerning the Observations the Assembly proceeds as followes In Chap. 2. the 3. article is agreed-upon conform to the conference In Chap. 3. the 7. article is to be further considered the tenth article is thought plain in itselfe Concerning the advice what censure shall be put to non-residents the Church thinks meet a civill law be craved decerning the Benefice to vaik for not-residence In Chap. 4. the 9. article agreed conform to the conference and desiring the penalty of persons excommunicat to be horning or caption by speciall act of Parliament to be executed by the Treasurer or others whom it will please his Majesty to appoint In Chap. 5. agreed with the two supplications desired In Chap. 6. the perpetuity of the persons of the Elders agreed conforme Here the book of the Assembly wants two leafes Then is some what of visitation of colledges schools and hospitalls and the book wants other two leafes Then concerning commissioners of countries or Provinces and other two leafes are wanting The next assembly is appointed to conveen at Edinb Octob. 24. The historicall Narration saith All that could be obtained in this Parliament was a Commission to conferre upon the Heads of the book the Commissioners which sought the ratification of it took this for a shifting seing the book was before allowed in the conference except four particulares wherein was no difficulty and were now explaâ—â—ed by the Assembly and therefore they craved that at last so many may be ratified as were agreed upon that was not granted for Morton was the chief leader in this Parliament In the assembly October 24. David Ferguson is chosen Moderator 1. The Noble men in the town are desired to be present 2. At The 36. Assembly the desire of the assembly came the Lord Chancelor the Earle of Montrose the L. L. Sâ—ton Lindsay It was shewd by the Moderator what care and study the church had taken to entertain and keep the purity of the sincere word of God unmixt with the inventions of their own heads which their speciall care was to reserve unto the posterity and seing true religion can not continue long without good Disciplin in that part also they have employd their wit study and drawn forth of the pure fountain of Gods word such a discipline as is meet to remain in the church this they have presented unto the Kings M. with their supplication at whose direction certain commissioners were appointed to reason with these who were appointed by the church there the wholl matter being disputed it was resolved and agreed except a few heads and thereafter being presented unto the Lords of the articles that the same disciplin might take place and be established by acts lawes of the realm but their travells have not succeeded praying therefore the Nobility present alswell openly to make profession to the assembly if they will allow and maintain the religion presently established within the realm as also the disciplin and policy already mentioned and to labour at the Kings and Counsells hands for answer unto the Heads after following that is that his Gr. and Counsell will establish such heads of the policy as were already resolved and agreed-upon by the Commissioners and cause the others to be reasoned and put to an end and that his Gr. and Counsell will restore the church unto the act of Parliament concerning the thirds and that none vote in Parliament in name of the church but such as shall have commission from the church for that effect and that presentations of Benefices be directed to the commissioners of countries where the Benefices lye And to the end the matter may be the better and sooner exped that their Lordships would appoint a time convenient thereunto as they may best spare that such brethren as shall be named may wait upon their Honours The Noble men answered that some of them had made publick profession of the Religion heretofore and all now declair they embrace the religion and shall maintain the same to their power and in the other particulares they think that supplication be made unto the King and Counsell and they will insist with the King for his answer and they will shew them to morrow the time for that effect 3. The act of the preceeding assembly concerning the suspension of Benefices the Assembly otdaines it to stand in full strength untill the next Assembly 4. James boid Bishop of Glasgow being required to submitt according to tâ—e Act of the last assembly gave his answer in write as followes I understand the name office and reverence born to a Bishop to be lawfull by the Scriptures of God and being elected by the Church and King to be Bishop of Glasgow I esteem my calling and office lawfull and as for my executing of that charge committed unto mee I am content to endeavour at my utmost ability to perform the same and every point thereof and to abide the judgement of the Church from time to time if I offend in my duty Craving always a brotherly construction at their hands seing the charge is weighty and the claimes to be layd to my charge are to be examined by the Canon left by the Apostle 1 Tim. 3. as that place was pointed unto mee at my reception thereby to understand the duties of a Bishop As for my living and rents and other things granted by the Prince unto mee and my successors for serving that charge I reckon the same lawfull As to my duty unto the Supreme Magistrate in assisting his Gr. in counsell or parliament when I am craved thereunto my subjection compelles mee to obey it and it 's no hurt but good to the Church that some of our number be at the making of good lawes and ordinances in the doing whereof I protest before God I intend never to do anything but what I believe shall stand with the purity of the Scriptures and a well reformed country As also a good part of the living which I possess hath been given for that cause This answer was read and after voting is judged not satisfactory and therefore he is oâ—dered to return after noon with better resolution Here the books of the Assembly want two leafes and it appeares thaet asupplication was sent unto the King and Counsell by these imperfect words following Vices universally abounding within this realm may be punished and bridled and to insist with convenient diligence with his Ma. Counsell for granting the premisses And to reporte 5. All that are now or hereafter shal be deposed from the Ministry for their offenses shall be charged by the commissioners of the bounds to dimitt their Benefice .... and if they
or in name of any of the Brethren 3. Because Mr Craig is old he craves that shey would give in liete five or sixe Ministers out of which he may chuse two to serve his house 4. Seing the standing of religion and the welfare of his Ma s person are so inseparably joyned that whosoever are enemies to the one are common enemies to both therefore let some be appointed in every Presbytery to advertise inform him diligenly for the more speedy remedy not only of whatsoever practises they can hear of Papists and the Spanish faction but of their receipters and of the practises of Bothwell whose wholl courses as they are directly against his person so they tend wholly to the subversion of religion With directjon also unto them to inform all the Barons and honest men tenderers of his Ma s wee fair to atrend and give inteligence of these practises as they can learn from time to time 5. That where is any port or landing place some brethren be specially appoinred to deal so with the Burghs that they take sufficient tryall according to the law made of all who shall come into or passe forth of this eountrey from whence they came whither they intend what is their purpose and so after good and sufficient tryall if there be any thing of weight importance that they fail not to acquaint his Majesty there with to the end he may the more readily discover all forrein or intestiue practises which are or shall be plotted against the estate of the present religion And this he craves to be done so faithfully as he hath good opinion of their earnest affection no less to the preserving of his person as to the defence of the common cause As also he promiseth to aid and assist you in all your good resolutions that may tend to the furtherance of peace and quietness with the advancement of true religion presently professed within this realm The humble answers of the assembly 1. Unto the first it is agreed according to the Act of Parliament which was delivered with the Articles 2. It is ordained by the wholl Church that no Minister utter from pulpit any rash or unreverent speaches against his Majesty or Counsell or their proceedings but that all their publick admonitions proceed upon just necessary causes sufficient warrant in all fear love and reverence Under the pain of deposing those that do in the contrary from the function of the Ministry 3. The Commissioners that are directed unto his Majesty shall nominate the Brethren and whom he shall chuse shall be admitted by the presbytery where his Majesty makes residence for the time The 4 5. are condescended unto and order taken as the Commissioners will give particular information V. No Colledge shali make disposition of their rents or livings by tack or any other title without the advice consent of the Generall assembly Vnder the pain of deposition of the persons disponing VI. For furtherance of the residence of Ministers it is appointed that all parishes shall build manses where are none or where they be ruinous upon their own expences or if they refuse after they are duly required not only shall they be judged the only cause of the Ministers not residence but it shall be lawfull unto the Minister his aires exequitors or assignayes departing to retain the possession of the Manse built by him if he build or repair the same upon his own expences ay and whill the Intrant Minister refound unto him or his foresaids the wholl expences at least so much as the Parish can not be moved to refound And that the presbytery at the Intrants admission take order for performing this providing that the expences exceed not 400. marks And the presbytery after the repairing or bigging of the Manse shall take exact tryall and account of the expences and give him their allowance to be registred in their books And likewise the Minister succeeding shall have â—he like title to crave of the Intrant after him the like expences ay untill the Parish shall outquite the Manse VII Commissioners are appointed to attend the Parliament with the petitions of the Assembly VIII As the books of Presbyteries are tryed in rhe Provinciall assemblies so the books of the Synods should be brought unto every Generall assembly for the better understanding of their proceedings Under the pain of the censure of the Church IX For remedying controversies among Ministers it is concluded that where any plea thogh in a civill matter ariseth betwixt two brethren if they be both of one presbytery they shall chuse what number they please thereof and the elected shall chuse an overman and they shall summarly decide and give Sentence which shall be irrevocable or without appellation And if they be of sundry presbyterics they shall chuse equall number out of them both and the elected shall elect an Overman and these shall give Sentence as said is without appellation And if any shall refuse this form submission he shall be held by the Church to be contumatioâ—s X. The Generall assembly by the authority given by God unto them dischargeth all and every Christian within the Church of Scotland from reparing to any of the King of Spain his dominions where the tyranny of Inquisition is used for merchandice negotiation or exercing of sea-faring occupation Untill the Kings Majesty by advice of Counsell have fought and obtained speciall liberty from that King for all his subje s to negotiat there without danger for the cause of religion Under the pain of incurring the censures of the Church untill the last Sentenee of excommunication The reader may judge of the fyve articles and the answers B. Spotswood saith the first two articles were savouring of discontent but he gives not a reason and he saith the King esteeming the second answer to be no restraint but rather to Minister an excuse to the unruly sort when they transgressed rejected it as not satisfying his demand whereupon the petitions of the Church against the Papists at the same time and against the erections of tyths into temporalities were not regarded And the merchants saith he offending at the Act made concerning them did petition his Majesty and Counsell for mantaining their liberty which was granted and nevertheless the Church proceeded in their censures till the merchants promised to surcease their trade with Spain how soon their accounts were made and they be payd of their debitors in these parts As for Bothwell he had fled into England when his treasonous attemps were discovered and when the English Ambassador did interceed for him the King said His offenses were unpardonable and to be abhorred of all Christian Princes In Juny he returned privily into Scotland and found rhe means to surprise the King within Halirud house and caused him subscribe articles which the King afterward did revoke in a Convention of the Estares as dis-honorable and made offer to grant the same upon a new
with advice of his Counsell certain Barons and gentle men are directed to remain in the south parts of this realm hath promitted and by these presents promits in the word of a Prince that the same Barons shall not be licenced to return unto the said north parts nor shall any favor or pardon be granted unto the said Earles Iesuits nor other above specified any order be taken nor dispenced with without the speciall knowledge and advice of the Lieutenent or Commissioner for the time and sixe of the principall Barons at least inhabitants of the said north parts subscribers of this present Band And this to do wee the said Noble men Barons and other foresaids have sworn and swear by the great God our Creatour Jesus Christ his Sone our Redeener and the Holy Ghost our Sanctifier witness of the verity here agreed upon add revenger of the breach thereof and further wee oblige us thereunto under the pain of periury infamy and losse of credite of honor estimation in time coming besides the Lawes to be executed against us In witnes whereof we have subscribed these presents with our hands as followes even as his Ma. in token of allowance and approbation of the premisses hath subscribed the same Act At Aberdien the day of March 1592. Sic subscribitur Ja. R. Lennox Athol Mar Marshall James L. Lindsay John L. Innerness John Mr of Forbes c. With this is written the Proclamation made at Halirudhouse Jan. 5 1592. 1593. according to the reckoning now Forsomuch as albeit the dangerous effects of the couered and busie travells of Jesuits Seminary-priests born subjects of this realm and others strangers in these late years have been feared and espied and for that cause by sundry lovable lawes Acts proclamations both their own remaining and the receiving of them have been prohibited under diverse high paines yet their coloured simplicity hath so far prevailed as they have not only purchased unto themselves favor credite to be keept huirded entertained in sundry parts of the realm After many promises made that they shall depart forth of the same but also have taken occasion and leisure to persuade sundry of his Hieness's subjects to apostasie from that religion wherein they were once instructed grounded and have confirmed in their errors and at last have seduced them to cast off their due obedience which they owe unto his Majesty and enter into a treasonous conspiracy for in-bringing of strangers Spainards into this realm the next Spring or sooner to the overthrow of his Hieness and all professing the true religion with him and to the ruin and conquest of this antient Kingdom and liberty which this Nation hath enioyed so many ages that it may be subject hereafter to the slavery tyranny of that proud Nation which hath made so unlawfull cruell conquest in diverse parts of the world alâ—well upon the Christians as infidels wheresoever the aid of Spain hath been sought Regarding in end no better the inbringers than them against whom they were brought being once victors commanders as easily may be proved by speciall exampls which the malitious aâ—d minaturall subjects of this Land would repute but as generall and improbable discourses published in hatred of that Nation to which they have already sold themselves slaves and are their friends factors in this Land as they speak and write Were it not thath it pleased the almighty God to make the proof heerof certain and without all doubt by detecting of the simple trueth of the intention finall causes of all the crafty practises of these pernicions trafficking Papists Jesuites and Seminary-priests against God true religion his Ma and liberty of this Country namely Mr Iames Gordon father-brother to the Earle of Huntly Ro. Abercromy father-brother to the Laird of Murtle whose letters directions advices yea and the messingers or carryers of their credits and certain others chieff instruments and furtherers of their trade God hath casten into his Hieness hands when the ship appointed for their transporting was in full readiness Whereby his Majesty is now not only sufficiently forewarned of the imminent danger to the true religion his own estate person his realm and faithfull subjects but resolved with Gods help by whose providence he hath been so wonderfully delivered from many former perrills to try the full circumstances of this so high a conspiracy and detestable treason To withstand it and punish it and on all guilty thereof in example to all posterity that none of his subjects heretofore abused and deceived by the crafty illusions of these pernicious and busie workmen shall remain any longer doubtfull of the truth of his Majesties mind intention Ordaines Letters to be directed to Officers of arms shirrefs in that part to make publication of the premisses by open proclamations at the market-crosses of the head burghs of this realm and other places needfull for warning them of the many dangers if they shall suffer themselves to be any longer in error by these deceiving spirits to the perrill of their souls landes and goods And therefore to abstain from further hearking to their treasonous persuasions and from all entertaining receiving supply intercommoning or having intelligence with them directly or indirectly under whatsoever pretext or color Under pain of treason Commanding also all sundry his Ma s faithfull obedient subjects that love feare God wish the standing wel fare of his Majesty their Soverain Lord King professing with him the true and Christian religion and desire that their own wifes chidren and posterity should now and hereafter enjoy the commodities of this their native Countrey unconquest and made slaves in souls bodies to merciless strangers That they implore the mercy protection of the Almighty God for their defense save guard and put themselves in arms by all good meanes they can remaining in full readiness to pursue or defend as they shall be certified by his Majesty or other wayes find the occasion urgent in the mean time diligently espying and getting intelligence of the treasonable courses and proceedings of the said Jesuits priests their favorers mantainers and receipters and make advertisement to his Counsell thereof with all speed celerity as they will answer unto God and his Majesty thereupon Sic subscribitur James R. These being read the Assembly gives their power commission unto Pa. Galloway Pe. Black burn Pa. Simson to give information unto his Majesty residing then at Sterlin of the evident dander imminent to the Church of God within this realm according to the instruction given unto them and to present unto his Majesty their humble articles petitions for removing the said dangers and to insist with all humility and due reverence for hit Ma s good answer thereunto and to report with all diligence his Ma s answer before the Assembly dissolve The tenor of the articles followes The same dangers which before by the crafty pernicious
that those may be reponed into their own places when it shall please his Majesty and the Assembly The King and Assembly consent V. It is ordained that in every Assembly hereafter those that shall be appointed Commissioners by the Assembly shall give account of their commission in the beginning of the subsequent assembly before other things be heard and their proceedings to be allowed or dis-allowed as the assembly shall judge of them VI. Commission is given to twenty four Ministers together with the Ministers of the kings House or any nyne of them to plant churches in burghes with power to transplant any Minister within the realm into the said burghes now vaking namely Edinburgh wherein they shall take the advice of the Presbytry there With power to judge of any offenses if it shall happen that his Majesty be offended by any of the Ministry and to take order there-in And also power to present the grievances and petitions of this assembly unto his Majesty and Counsell or Generall Convention of Estates or Parliament if any shall happen to bee c. VII Certain Visitors were designed to visit all the Shirifdoms particularly named unto them with power to try the Ministers in their qualification doctrin and conversation and whether they have wrong'd their Benefices To depose such as deserve deposition To plant Ministers where none as yet have been planted and to this effect to deal with the Tacks-men of every parishon for provision unto a Minister for the church And to report their diligence c. The next Assembly is appointed to be at Santandrews the last tuysday of July 1602. The Historicall Narration addeth Iames Melvin Minister at Kilrinny being detained by sicknes sent unto this assembly a Missive advising them to insist with his Ma. to yeeld unto the agreement of the Brethren at Bruntelan in March for repossessing the Ministers of Edinburgh and charging them as they will answer unto God to endeavour a redress of that wrong done unto the Church of Christ by Act of the Secret Counsell whereby the Ministers of Edinburgh were discharged to preach at any time in any part of the realm he adviseth to consider whether the proceedings of the Commissioners have been conform unto the conclnsions of the preceeding assembly or els it is not possible to hold out corruption And to lament the restraint of the freedom of Assemblies which now are made to depend upon licences Letters and proclamations whereas the Barons and the Burghs enioy thir severall meetings freely In end he layth down his part of the Commission at their feet as the Pioner doth his burden For it grieved him continually and now brought him into the danger of death Albeit he was not acquainted with their secrets yet it grieved him to sit somtimes among them even albeit â—e consented not unto their Sentences The King took this Letter out of the Moderator's hand and suffered it not to be read John Davidson sent another Letter to this purpose Should James John seek to sit the one at the right hand and the other at the left when Christ is going to Jerusalem to suffer death Is it time for Baruch to seek great things for himself whent the Lord is about to destroy what he hath planted and threatens his people with fearfull captivity is it time for us now when so many of our worthy Brethren are shamefully thrust out of their callings without all order of just proceeding against them boni malis demutantur and Papists Jesuits and atheists dayly flocking home are suffered countenanced and advanced to great roumâ— in the realm is it time for us of the Ministry to be inveigled and blindfolded with pretence of preferment of some small number of our brethren and that not to stand so much in the election of the Church as at the pleasure of the Court to have vote in Parliament to ride in foot mantles and to have the titls of Prelacies and so to make preparative in ourselves unto that Hierarchy as they call it which the Papists hope to enjoy with speed what is it but honorari intra palatium ad servitutem shall we brethren sliep still with Samson on Dalilah's lap till they cry The Philistins be upon thee he wrot more in this purpose and in the end he wished that they would not determin any thing de presenti concerning the new planting of Edinburgh in prejudice of their brethren not as yet displaced by any order for any promise de futuro as punishment of Papists seing those two can not stand together If reason find no place he exhorts them to remember that Melins optabilius est egregium bellum pace impia à Deo distrahente Bishop Spotswood addeth that he scoffing at the Kings doings said But Boniton is executed an infamous thief in the highest degree What is that to the cause of Religion whereof no question was moved is there no Papists nor favourer of Papists in Scotland but Boniton But the King is sound in religion what can the Papists do Being sound the danger were the less but there is nothing either in Church or king according to our Calling c. The king said There was treason in this Letter and for it the writer was committed to the castle of Edinburgh in the same month and afterward was confined to his parishon enduring his life In the Narration it is said also The Assembly began with little contentment to either party but the King to won the people because of the jealousy many had conceived for the fact at Perth in August protested with the tear in his ey that he would be serious for the Church and the liberty of the Gospell And for more satisfaction it was approved by Court and many of the Ministry which before was not only neglected but mocked at to wit to ripe up the causes of defection in all Estates from the purity and zeal in the practise of the true Religion and to advise upon the remedies So in this they had a tast of the wonted assemblies But there was small security in the chief directores and others of that side for neither were the chief causes layd open nor a right course taken for remedy The distraction among Ministers the cause and remedies thereof was not touched The King was so serious against the three Ministers of Edinburgh that for his satisfaction it was concluded they should be transported The generall Commission was renewed and almost all the same persons were authorized so that the plotters were not changed nor censured but others were put off and put in as they thought expedient About the end of the Assembly the King holding up his hand vowed to execute justice faithfully and to discredit all who shall attempt any thing against religion In the provinciall synod of Fife conveened at Kingorn in September they agreed upon some grievances to be presented unto the next Nationall Assembly to wit 1. That notwithstanding the Acts of Parliament
61. e Germanus Bishop of Constantinople seeketh union with the Latines by a Councel 430 No Goodness is in man of himself 27. m. 132. m The Goths in Spain renounce Arianism 51. A Good cause giveth confidence 6. True Grace is by inspiration of the holy Ghost 89. m We are prevened and saved by Grace only 178. m. 211. e. 215. m. 222. m. 295. m. 331. m. S. 7. m The Greek Empire was possessed by the Latines sixty years 405 407 the Tenets of the Greek Church 259 261. Some Greek Preachers came into England 441. b Gratian's Decrees 365. Pope Gregory I. his Faith 26 29. Gregory King of Scots gave some Priviledges unto Church men and conquered three North Provinces of England 186. The Grievances of England against the Pope that were sent unto the Councel of Lions 445. m Some of the hundred Grievances of Germany S. 80. m A Letter of Grindal Bishop of Canterbury unto Queen Elizabeth S. 333. Gunther Bishop of Colein and Thietgaud Bishop of Trevers with their Synod despise the sentence of Pope Nicolaus the I. refuse to communicate with him and content themselves with the communion of the Church c. 155. H Halelujah in the Mass 143. e The Church hath not two Heads nor two Husbands 386. e The title Head of the Church agreeth to none but unto Christ S. 329. e Effectual Hearing is by God touching the heart 294. e The Emperour Henry the IV. is basely abused 235. 238 The Emperour Henry the VII would not swear fealty un to the Pope and was poisoned with Wine of the Mass 462. Henry the I. King of England denied that the Pope is successor of St. Peter 375. m Henry the II. King of England discharges Appeals to Rome and judged Church-men for crimes 376. m Henry the VIII King of England is called Defensor Fidei S. 73. a narration of his divorcement S. 173 he forsakes the Pope S 174. he enacteth Statutes against the Pope S. 175. he made some steps of Reformation S. 177. he opposeth Reformation S. 178. In Helvetia were tumults for Reformation S. 100. m. the latter confession of Helvetia is subscribed by the Church of Scotland S. 347. e A Heretick having power is a persecutor 7. Hereticks do wrest Scripture 103. e Heresies corrupt manners 212. m A bundle of Heresies concerning the Natures and Offices of Jesus Christ 96. m Herman Bishop of Cole in would have reformed his Diocy and was deprived S 120 The use of the book of English Homilies S. 334. 335. Hungary becomes Christian 94. m. 254 b. 269. 270. Hungary is reformed S. 353. I James the VI. Kâ—ng of Scotland his Declaration concerning the Religion S. 482. m. his Letters unto Queen Elizabeth in favour of the imprisoned Anti-Episcopal Ministers S 485 Janus Monluc Bishop of Valentia his Oration at Fountainbleau for a reformation S. 134. James Gibson a Minister was deposed for his speeches against the King 475 476 478. JESUS CHRIST wrought no miracles before his baptism 213. m. He diâ—d for them that shall be saved 37. m. 162. m. 176. e. 180. m. 192 m. the Beleevers before his incarnâ—tion were saved by him 97. b. 372 e the reasonableness of his incarnation and sufferings 297. 302. The issue of the expedition unto Jerusalem 434 e The Order of the Jesuites began their Tenets S. 324. Jerom of â—râ—gue is commended 569 he is summoned to Constance 565. he recants 568. m. be revokes his recanâ—ation and suffered couragiously 569. The contention between the Greek Emperours and the Bishops of Rome for Images 68. e 69 e Images should not be worshipped 40 42 105. e. 113. m. 130. b m. 131 m. 132 b. 183. m. 277. e. 330. m 500. b 505. b Indifferent things must not be Universal but used according to expediency 25. e. 336 e. S. 92 b The Indices Expurgatorii condem and wrest books 182. m. 263. b 297 m 549 m. S. 18. m. 19. e. 23. m Indulgences depend upon Purgatory 32 b. 418 m. their original and progress 58 290 e. they were preclaimed to Souldâ—ers 251 252. they are the cause of sin 462. b. 492. b they are condemned 550 m. 552. m S. 3. e. 6. S. 19. e The pride and blasphemy of Pope Innocentius the III 385. There is but one Interâ—â—ssor 97 e. 131 b. 223. e 331. e. Intercession of Saints is but â— fable 69 e John King of Englaâ—d is tosâ—ed by the Pope and forced to give up his Crown unto the Legate and as a Vassal receives it again 440. seqq John Cisca or Zisca the victorious Bohemian 520. John an English Cardinal his admonition to Pope Innocentius 446 b John Cumâ—n'â— falshood against Robert Bruce 493. John Hunniades Prince of Transilvania 524. 525. John Huss his doctrine 530. he is forbidden in the Pope's name and appeals unto the Pope being better advised 530. e. then two other Preachers taught It is an error to withhold the cup from the people 331. b John sends to Rome and could not be heard but was excommunicated 531. m. the Bohemians then call the Pope the Antichrist and were divided into parâ—ies 53â— e. John is sâ—mmoned unto Co stance and prepares himself with testimonies and instruments of protestation then takes his journey 532. before he was heard particularly he was imprisoned and being sick in prison the Councel gives order to proceed against him nor will grant him the liberty of a Proctor 533. they proceed against him and when he is recovered they will not grant him access 534 they give him access but will not hear him speak 535. they let him speak but will not argue and urge him to recant he proâ—esses to recant iâ— they will convince him of error 336. he is degraded 537. and burnt 538. his Vision of Reformaâ—ion 539. the articles laid unto his charge 566. John Knox is accused by Queen Mary and his answers S. 226 235. he is accused the third time before the Privy-Council S. 238 239. his Letter unto the National Assembly S. 370. his exhortations and other words before his death 377. John Bishop of Sarisbury his judgement of the Roman Church and Pope 380. John Semeca his Glossa was variously censured by the Popes 437. 438. John de Wesalâ—a his articles and examination 546. Ireland is made subject unto England 377. e The first Jubilee at Rome 397. m. it is reduced to the 50. year and the Rites of it 457. m. it is appointed to be every 25 year 506 b. some will have it every 33. year 460 e. and then it was in the 17. year 462. Some sparks of truth in Italy S. 153 154. K A good advice unto a King 204. S. 170 171. None may judge a King S. 167. Legislative power belongs unto the King within his own Realm and not unto the Pope 225. The power of Kings in Church affairs S. 290. e. 330. m In what sense a King is Supream Judge in all causes S 239. How Kings may rule well 502.
Pelagianism 498. it is renewed in Spain 89. Perseverance is God's promise and gift 98. b. 132. m. 175. m 294 b. 299 e Persecution was staied in France S. 133. e. 135. m. e. 136. m Peter's Keys belong unto three Seats 14. Peter's Primacy was deniâ—d 221. m. 456. e. 474. m. 483 484 503 Peter was never at Rome 471. m. 496. e Peter pence 99. m. 247. m Peter was put in the place of Christ 80. m Peter Lombard Master of Sentences 367. Peter Abailard's Heresies 361 362. Perjury allowed by the Pope is punished by Christ 511 m Philip King of France his Letter unto the Cardinals 434. Pilgrimages 45 47 547. b Errors in Philosophy S. 439. Plots of Papists in Scotland S. 479 Poland becomes Tributary unto the Pope and became Christian 128 m. 224 270 e. they receive some Reformation S. 155. the Reformed there are troubled and their agreement among themselves S. 319. Pomer becomes Christian 374. The Pope The Pope was subject unto the Emperour 11. m. 119. â— a Pope is condemned of heresie 16. e the Roman Clergy inhibit a Pope to say Mass 18. the first kissing of the Pope's foot 8. e. he beginneth to use the words Jubemus Mandamus 15. m. the Pope was called the Vicar of blessed Peter 73. e. of all the Roman Bishops Zacharias was the first Civil Prince 74. e. in Stephen the II. his power waxeth 75 77. Paul the first professeth to reign 78. m. the Pope is opposed by the Synods of Carthage and convicted of forgery 84. the Pope was not acknowledged by many Nations 85. he had not power to give Kingdoms 86. he is opposed by many 89. a Pope is arraigned 118. b. they change their name 196. Popes are opposed 106. e. 107. b. e. 119. m 124 125 127. e. 128. b. 235. e. 238. e. 155 156 230 231 294 c. the first Warrior of the Popes 119. a cross of gold is carried before him 120 b. the first Pope who called the Emperor Son 122. e. the Pope acknowledgeth distinction between Civil and Priestly power 122 123. the Pope's arrogancy in commanding Kings 125. he climbs higher 126 127. the Pope's name is joined with the Emperor's name 127. e a contest which two should be first 310. a Pope was summoned by a Synod and deposed 199. the Mysteries of the Church proceed from the Pope 201. b. 334. e. 497 m. Popes against Popes 201. e. 203. m. 249. b. 251. m. 317 b. 319. b. m. 326. e. 456. m. three Popes at once 243 507. the Popes have forsaken the steps of Peter and were Monsters 229. m. the Pope had the civil power from the Emperor 209. b. he excommunicates the Emperor 235. and forceth him to submit 237. twenty eight Popes were Sorcerers 242. m. A Pope is opposed by a Bishop to his face 245 m The Pope sets his foot on the Emperor's neck 312. he beginneth to date Writs from the year of his Papacy 316. b. the Pope is called a Wolf 155. m. 464. b. the Beast having the face of a Lamb and speaking like a Dragon 357. m the Prince of Babylon 447 b. 478. m the Whore of Babylon 473 m. an Idol and a Serpent 473. e. Nimrod and Cambyses 477. e. the Vicar of Satan 478. m. a successor of Simon Magus 462. e a murtherer of souls .... and worse then Lucifer 497. e. the adversary of Christ 499. e. a rich Merchant 500. e. the Beast like the Lamb 505. m. Schâ—lmatick and Heretick 507. e. a disturber of the Church a perjured wretch 521. exalted by men above God 529. b. he draws all the Church into damnation 529. e. Antichrist 316. e. 329. m. 332. b. 333. b. 426. m. 448. b. 465. b. 475. m. 479. e. 48â— b. 496. e. 500. m. 504. e. 505. b. 528. m. 551. m. 557. e. 556. m The Pope is more opposed by Bishops 155. m. 357. e. by the Senate of Paris 427. e. by Everhard 431. by the Diet at Wirtzburg 436. by the King of England 457. m. by Germany 463 464. by a Synod in Rome 465. b. 500. e. 501. b. by a Parliament at Paris 528 m. 548 e by a Synod S. 2. by the University of Paris S. 24. the Germans renounce the Pope 544. m The Pope's blasphemy 541. e. 549. e. S. 4. m. is called God 489. b. his perjury S. 3. m. he denieth the immortality of the soul S. 4. m. S. 34. e. one Pope believed not that there is a God S. 17. m. a Pope is taken prisoner by Souldiers without a Commander S. 40. b. the Pope's dispensations were the cause of much sin 389. e Pope Boniface the VIII was the first that bore two swords 346. e he calleth himself Caesar 397. b. he is said to usurp God-head 401. b. the Turk upbraideth him that he acknowledgeth not Christ 403. m. a Pope covenanteth with the Turk against Christians 507. m. the ignorance of some Popes 461. m. 515 b. he undoeth Christ's Law and Gospel by his Decretals 500. m. the Kings of Arragon and England refuse to have the Pope within their Realms 449. the Popes command the Angels 455. b. 458. b. 548. e. 549. A crafty and wicked Policy to tie the Princes unto the Popes S. 174. e. they permit Sodomy 516 m A Pope recalleth Mathias King of Hungary prevailing against the Turks to fight against the Bohemians 546. m. a comparison of the power of Popes and Kings 542 543. of the election of Popes See election Spain once renounced the Pope S. 93. b A conference at Possiac S 144 150. Pragmatica Sanctio 548. e. the King would annul it but the Clergy would not 549. b Predestination 101. b. 132. m. 179. e. 191 192 331. m. 369. m The Articles of the Carisiac Synod concerning Predestination are censured by the Church of Lions 158. and condemned at Valentia 192. e. Prayer for the dead how it began 32 36. it was commanded 121. e Prayer unto the dead 36 40. The Lord's Prayer is commanded to be used 63. m Publick Prayers were not prescribed 135 136. Canons for admission of Priests 63 e A disputation of the Greeks and Latines concerning Primacy 363. Princes should resist the usurpation of Popes 474. e. 480. m. 482. b. 548. m. and they should resume their own gifts from the Pope 479. m. 549. m. 557. b. Printin was invented and the use of it 527. Processions S. 291. m Promises of Princes are not to be urged 195. e. 204. b Promises should not be kept unto Hereticks say the Romanists 204. b. 568. m. The beginning of the word Protestants S. 96. m. liberty is granted unto them conditionally by the Imperial Diet S. 101 115. their consociation S. 102. m. 103. m. more absolutely S. 53. e. and confirmed 284. The Pruteni became Christians 224 374. m Purgatory 29 32 240. e. 242. m. 273. e. 500. m Q The Queer or Chorus 141. m R Rabanus Maurus his doctrines 132 135. Reconciliation was sought between Papists and Protestants in
licence nor enact constitutions without his consent Item that all cases that were before reserved from the power of the bb unto the Pope were declared to appertain unto the King and his commissioners as to dispense with Canons to divide or unite bishopricks Item all annats or first year's fruits and tyths of Benefices were forbidden to be carried out of the Country and An. 26 c. 3. they were ordained to be payd unto the King as before unto the Pope Item no appellation should be made to Rome Item Peter-pence pensions all such exactions shall cease With express provision that the King nor his subjects shall not intend to vary from the articles of the Catholick faith of Christendom Item the degrees of consanguinity affinity that are prohibited by the law of God were explained published The Kings marriage with Catherin was declared unlawfull and his marriage with Anna daughter to the Earle of Wiltshire was approved The excommunication of the King was affixed on the church-doors of Dunkirk because the Nuntio durst not come into England But the King proceeds in parliament An. 26. c. 1. renouncing and causing the subjects to renounce the Pope and establishing the Papal authority in his own person The oath of the clergy unto the Pope is made void and they are ordained to give their oath unto the king The bb and Doctours of Divinity and of both lawes do both by word write and in their Convocations confirme all that the king had done in Parliament Jo Fisher Bishop of Rochester and Thomas Moore refuse to subscribe therefore they were committed Pope Paul hearing of Fisher's constancy as they called it there creates him a Cardinall for he said The King will not put hands in a Cardinal but ere the Bull came the king had intelligence of it and caused to execute the Bishop and Thomas Moore An. 1535. It was the just judgement of God on them for they had incensed the king against many Martyrs namely Fisher caused his Dean Do. Parker to take up and burn the body of William Tracy an Esquire in Rochester-shire after it had lyen in the grave three years because he said in his latter Will he would have no pompe at his buriall and he trusted in Christ only hoping to be saved by Him and by no Saint Tho cooper at An. 1532. Likewise lest the Pope did provoke other Princes against king Henry he sent Ambassadors with Letters and informations unto the Emperour the kk of France .... entreating them to keep amity The summe of his Letter unto James V. king of Scotland was Forasmuch as the Pope without the knowledge of the Emperour or French king or Germane Princes hath excommunicated King Henriâ—â— Letter uâ—â—o king Iamâ—â— V. against the Pope and Card. mee and now the Popes Nâ—ntio the Cardinal of Scotland is arrived with commission as I hear it brooted but have no intelligence to practâ—ze some anoisance by his pretended censures against mee thy uncle Therefore I premonish and require thy Grace and most heartily pray thee to consider 1. the Supremacy of Princes granted by the holy Scriptures unto mee and other Princes in their Churches 2. to weigh what Gods word calleth a Church 3. what superstitions idolatries and blind abuses have crept into all realmes to the high displeasure of God 4. what is to be understood by the censure excommunication of the Church and how no such censure can be in the power of the Bishop of Rome or of any other man against mee or any other Prince having so just ground to avoide from the root and to abolish so execrable authority which the Bishop of Rome hath vsurped and vsurpes upon all Princes to their great dammage My request therefore to my nephew is to consider of what moment it should bee unto yourself having your subiects evill instructed in the premisses if you agree unto such censures and by such example give upper-hand over yourself and other Princes unto that vsurper of Rome as is like to happen in other places of Christendom where the true declaration of the word of God shall have free course to scourge them unless they will adore and kiâ—â—e the foot of that corrupt holiness which desireth nothing but pride and the vniversall thrall of Christendom under Rome's yoke I aâ—so premonish your Grace that you would not receive the Popes Cardinal into your Countrie for he will not be content to be next unto you but assuredly he will be equall yea and usurp over you and be a heavie burden unto your conntrie as experience teaches in England c. After this Henry enioyeth peace notwitstanding all that the Pope wrought against him Jo. Fox Act. moni But upon this occasion the King of France was persuaded by the Pope not to pay as he was wont yearly 95000 Crowns and other 10000. crowns as a Treatie of peace betwixt the kingdoms did specifie In the year 1536. Q. Catherin died Q. Anna and her brother were beheaded with Henry Norreys and Francis Weston and other two gentle men of the bedchamber for what cause it is not known â—aith Jo. Foxe but within three Dayes the king married Lady Jane Seimer First by a Convocation and then by Parlament An. 32. Henry VIII his marriage with Lady Anna was declared unlawfull no reason is alledged in the Act and he excludes his daughters Mary and Elisabet from succession and declareth the Crown to appertain uâ—to the heirs to be begotten In the next year prince Edward was borne and within 12. dayes his mother died Then by determination of Synods and Sentence of both Universities it was acknowledged that unto the king did belong the title The Supream head of the Church that is as they expounded it under Christ the Supream member of the Church within his own dominions to commande for trueth and not against trueth Fran. Mason lib. 3. c. 3. According to this title he began Steps of Reformation to consider the estate of the Church by advice and prudence of the godly Lord Cromwell and others of his Counsell he understood that the corrupt estate of the Church had need of Reformation in many things yet because so many superstitious persons were to be turned from their olde customs he procures an Act of Parlament An. 32. of his reigne that whatsoever article of faith and declaration of other expedient points the Archbb. Bishops and a great number of the learned Doctors with consent of the King shall think needfull expedient together with their determination of other points and ceremonies in Divine Service shall have the strength of an Act of paâ—liament Then he would not Reforme all at once but purposing to lead them softly he intendeth to proceed by degrees First he publisheth a litle book bearing the inscription Articles deuised by his Highness to estable Christian quietnes vnity In this were 1. the articles of the Creed necessary to be believed by all men 2. the doctrine of