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
nature with Christ who receive him and are renewed by his Spirit by whom he was conceived Away therefore with that superfluity whereby it is said and defined that there was is or shall be no man whose nature he hath not assumed 2. It is affirmed No man was is or shall be for whom Christ hath not suffered Of which question what other can we answer but that first we demand them who have defined this and admonish them to weigh vigilantly and faithfully lest perhaps by little considering what they should say they say and write such things against the faith and their own conscience for to omit those who are now or shall be till the end of the world among whom shall be the Antichrist certainly of that innumerable multitude of the wicked which have been from the beginning untill the coming of Christ and being dead in their wickedness are condemned in everlasting pains we think not that they who have written this do beleeve that Christ hath suffered for them which are dead in their wickedness and now condemned in everlasting judgment for if it be beleeved that he hath suffered for them why may it not also be beleeved that he hath suffered for the Divel and his Angels Therefore as it cannot be said that Christ Jesus hath suffered for those wicked and damned Angels so far be it that we should believe that he hath suffered for those wicked and damned men ...... But of those who as yet continue in their unbelief and wickedness shall perish if good men who have defined these things could demonstrate unto us by sure and clear testimonies from the authority of the Holy Scriptures what the Lord hath suffered for those we should also beleeve the same and if that they cannot let them not contend now for that which they read not let them be ashamed to determine what they cannot find to be decreed by any Councel of the holy Fathers or determination of Ecclesiastical doctrine or if they find any thing written by the ancient Doctours whereby occasion of such interpretation may be given yet saving the reverence due unto them let them rather contain themselves and submit unto Divine authority 3. They say All the unbeleevers are not redeemed by the mystery of Christ's blood so neither are the beleevers redeemed who have not faith which worketh by love Why should we speak of this question seeing it is manifest from what is said that no redemption in Christ is unto any unbeleevers and all beleevers who come truly unto faith and grace of regeneration receive their true redemption and true regeneration because they cannot be truly regenerate unless it be truly certain that they are redeemed from the power of the Divel and bondage of sin neither can they be truly redeemed unless they be cleansed in the laver of mercy and made free from the guilt of sin and from the power of the Prince of this world unless which is most absurd in this definition it be said that our Lord Jesus Christ hath suffered even for the wicked who perish in their sins and it be affirmed that every beleever is not truly redeemed by the mystery of His passion and renewed in his baptism Hincmar Bishop of Rhemes could not take this censure patiently but writ Epistles unto several Bishops in defence of his opinions That censure is oppugned by some and Remigius sent abroad his censures of them as Vsser in histor Gottescal cap. 8. hath at length John Scot did follow Hincmar and although in other things he had purchased a name yet because here he undertook a wrong and maintained by others cause Florus a Deacon of Lions and Prudentius Bishop of Tricassin did not spare him as is at large loc cit cap. 9. 10. 11. I will shortly shew their testimonies whereby summarily their doctrine may be known Florus saith Whereas he John saith that man sinning hath lost liberty but not the power and vigour of the liberty he saith not rightly for he hath not kept in part and lost in part the gift of liberty but as he hath lost the power and vigour of liberty so he hath lost liberty it self so that now he is not free unto good from which he hath fallen he continueth free unto evil because as of his free-will he forsook good so by free-will he cleaveth unto evil Man therefore after that damnation hath free-will whereby he may incline and doth incline unto evil through his will he hath free-will whereby it is possible that he may arise unto good but that he ariseth unto good it is not of his own vertue but of the compassionating grace of God for he who is heavily diseased may possibly receive health but that he may receive health he hath need of a medicament and he who is dead it may be said that possibly he may rise and live yet not by his own vertue but by the power of God so the free-will of man being wounded and dead may be healed but by the grace of God shewing mercy Again John saith If any cause precede will that is nature to think good or evil it is not nature where he speaks manifestly against truth for if no cause precede the will of man to think or do good whence is in man a good will that is a good affection to think or do any good for man hath not of himself a good will nor doth he any good but he hath it from him of whom the Apostle speaks unto beleevers It is God who worketh in us both to will and to do according to his good will He by his mercy preveneth the will of man as the Psalmist saith My God his mercy shall prevene me He inspires into man the grace of thinking well as the Apostle saith Not that we are able to think a good thought as of our selves but our sufficiency is from God Therefore He is the cause of good will in us He is the cause of good desires and of perfecting He is unto us the cause of mercy and grace by which we are able not only to do well and to perfect but also to think well And not only doth he these things in his elect in this life but also before the foundation of the world he hath predestinated them by his grace that they should be holy and blameless before him as the Apostle witnesseth Seeing therefore so great and such a cause which is the cause of all good things both in making and rewarding his creatures is unto us the best and eternal cause of good will prevening us by grace that we may will well and do well how saith this man that no cause precedes our will and works Or if any cause precede them that cause is not nature Seeing the Almighty God who is the cause of our good will is the highest and best nature .... But far be it to say that this highest and best cause precedes our will to think or do evil and nevertheless a
another reason the opinions of Haymo are different from that Exegesis I will name but one Haymo on the Revel lib. 1. near the end saith The Pillars of the Temple are not only they who are more perfect as Paul saith Peter and James and John which seemed to be Pillars c. Here Haymo not only calleth these three more perfect but Pillars also which is more then Paul saith but this Exegesis speaks not so much of them for on Gal. 2. at these words which seemed to be something or as we have Who were of reputation it is written there They seemed unto themselves to be something for they did seem to have learning and vertue of themselves but they neither had learning nor vertue of themselves nor of their own merits and therefore although they did seem unto the people to be something they were nothing He who writes so liberally of the three Apostles would not probably have written so sparingly of them in the other place and so the Authour of the Exegesis but by Remigius Bishop of Lions and is contrary to the present Church of Rome in many particulars following would not have called Peter the head of the Church Who then is the Authour of that Exegesis The above-named Remigius Bishop of Lions as Bishop Usher proveth loc cit and we may find that his doctrine in that Exegesis doth accord with that which we have heard he did maintain concerning election free-will c. as appears by these passages On Rom. 5. he saith As by Adam sin and death did enter so by Christ came justification and eternal life therefore the Apostle saith We are reconciled unto God because as by one man sin entred into the World that is into the universality of mankind except Christ which is from above and by sin death came so death both of body and soul hath gone over all men even as on the first man in whom all have sinned So by our Lord Jesus Christ justification hath entred and by justification life eternal ... for in him all men have sinned which were in his loins as Levi was in the loins of his father when he paied tithes And he saith congruously that sin entred first and then death by sin because so soon as he did sin he became mortal as the Lord had foretold saying In whatsoever day thou shalt eat thereof thou shalt die the death He did sin by coveting and eating and he was made mortal in sinning Amongst other things observe here that Remigius makes no exception of sin in the universality of mankind but only of Christ and therefore the Virgin Mary is not excepted and after the same manner do all the Ancients speak in this point On Cap. 9. What man can declare why the Almighty God did chuse Jacob before he was born and rejected Esau when neither the one nor the other could do any good or ill except that on him that is on Jacob he would bestow his grace and mercy and on Esau he would fullfill his just judgment .... therefore as it was not the purpose of God and his predestination according to election of the good merit of Jacob so the election of the Gentiles was not according to the election of merits but according to the free grace and predestination of God therefore for what cause Jacob was chosen without good works and Esau was hated without ill works it is only known unto God who knows all things before they be and whose judgment is alwaies just ..... He said unto Moses I will have mercy on whom ... This is the order On whom I will have mercy by calling him unto my faith I will have mercy by giving him my faith that he may beleeve in me and I will shew compassion on him that he may live righteously and be mercifull and persevere in good works according to which he shall receive the reward Therefore not of him who willeth understand is the will nor of him who runneth is the race but of God shewing mercy is mercy that he giveth unto man to will good to do and to persevere The only good will is not sufficient unless also the mercy of God prevene him unto this end to give unto him to will what is good and to perfect the same good as the Psalmist saith His mercy shall prevene me and his mercy shall follow me But haply one will say Why are the Elect rewarded or what reward have they deserved if both the good will and the perfecting of the good work be given unto them of God I answer therefore are the Elect worthy of remuneration because so soon as they do perceive that they are prevened by the grace of God they do labour with all their indeavours to obey his will For the Scripture saith to Pharao The Scripture speaketh not by it self but another by it as here God speaketh These last words I have marked against them which say The Scriptures is dumb and dead At these words Hath not the Potter power ... he saith So the Almighty God the Potter of mankind hath power out of the mass of perdition and sin that is out of the mass of mankind to make one vessel unto honour that is to create one for this end that he may be honoured in him and that he honour him by calling him unto his faith and by saving him unto life and another unto dis-honour that is in his just judgment to destroy the Reprobates because of their wickedness for of a corrupt mass all the vessels are corrupt but if the Potter by the Engine of his Art will purifie some of them from the fault of the mass by baking it in the fire may he not be magnified in those And that he suffereth some unpurified he is not to be blamed because he continueth in his power for the mass is his On Cap. 11. at these words I have left 7000 ... saith he neither saith he Are left unto me but I have left and reserved unto my self 7000 men which when others became Idolaters have not bowed ....... And it is to be considered because according to the election of God's grace that is according to the gift of Predestination the remnant is saved not according to the merit of their works wherefore he saith in the Epistle unto the Ephes As he hath chosen us before the foundation of the World in him i. e. in Christ that we should be holy and unblamable And if of grace they are saved who beleeve amongst the Jews not now was it of the works of the Law by which they thought to be justified who continue in infidelity else grace were not grace that is if they were saved otherwise which cannot be but by the grace of God or else grace it self were not grace but a merit ..... But the election hath obtained it that is they who were chosen out of that multitude whom before he called a remnant now he calleth election and as before circumcision is taken for the
to his words This is my body This is my blood So now sitting in the glory of Majesty he reaches by the hands of Ministers Such is his Divine virtue and power unto communicants his body and blood Therefore the Latine Church was wont to pray before the communion Let us lift up our hearts unto the Lord For as in the first institution of the Supper the Disciples had their eies fixed on the Lord who sitting at table reached unto them the Holy Supper So we should lift up our hearts unto the heavens unto him who sitting in the glory of Majesty reaches in the Supper by the hands of Ministers unto communicants his true body and blood that it may be the meat drink of the inward man who thereby is fed nurished and groweth unto everlasting life Whence Bernard speaking of the Supper saith This is the food not of the belly but of the soul for it is not given to repair the ruin of this life which is a vapor for a litle time but to confer eternal life unto the soul And as the water being sprinkled in Baptism hath done it's part so the bread eaten and the wine being drunken in the H. Supper have done their part but the spirituall virtue is possessed by faith and the verity of Christs body and blood is also maintained So Heming About the year 1571. this controversy waxed hote for in Witteberg Cas Cruciger the later Chr. Pezelius Fr. Widebram Henry Moller and others were against the Vbiquity and for it were these of Iena chiefly and with them were sundry other towns as Brunswic Luneburg c. In the same year Augustus the Elector of Saxony conveeneth the Divines of Witteberg and Leipsich into Dresda there they declared that they held no other doctrin but what was in the Confession of Ausburgh and agreeth with Luther and Melanthon's writings and they published their consent Against this consent Lucas Osiander and Selneccer and Jacob Andreiae did publish other books The Wittebergers wrote their Apology This contention waxeth hoter and hoter untill the year 1577. when George Count of Henneberg in a private conference said unto the Elector The Divines of Witteberg do foster some errors which can not be dissembled nor approved by the sincere Ministers of the Church neither is there hope of true peace among the followers of the Augustan Confession until these errours be noted and condemned The Elector answered I wish an harmony and that the corruptions were marked and that there were some beginning of so necessary and profitable a work I for my part will further it according to my power George undertook it At that time the Papists did upbraid them with their divisions and said There be so many parties among them of the Augustan Confession that if any would leave Papistry they know not unto what sect they shall cleave Osiandet histo Lib. 4. c. 2. shewes another ground of their variance that since the time of that unhappy Interim the corruptions and errors which began at that time could not be amended And it may be added that in all the periods of attempting reconciliations some did hold the points where-in they did agree at those several times and others would not accept them And Melanthon whose authority was much respected did for peace smooth his Common places in the year 1546. and again in the year 1558. for which cause the rigider sort called him a temporizer as also in the year 1552. he wrote a Confession of faith to have bin presented unto the the Councel at Trent This was and yet is called The Confession of Saxony and was subscribed also by the Ministers of Misnia In the year 1578. the Elector and the Count of Henneberg meet again at the marriage of Lewes Duke of Wurtembergh After the solemnity these three being together the Count shewes the Duke what conference had been before for removing the scandal of division then by common advice Lucas Osiander and Balthasar Bidembachius two Divines of Wurtembergh were appointed to pen some Overtures for removing those controversies Liber Concordiae This was done so privily that no other knew it but those Princes yea their Secretaries heard not of it When those two had written their judgement were assembled at Maulbron two Divines of Wurtembergh two of Hennebergh and one of Bada They examin and change as they thought expedient Osiand Lib. Cit. Cap. 3. Then their work was sent unto the Elector of Saxony and he cailed for Jacob Andreae Chemnitius and Selneccer and gave them the book they judge it too brief and enlarge it with other arguments and other questions This book was sent then unto sundry Vniversities and towns to be freely censured that if any thing were to be amended added or empaired they should admonish ingenvously Ibid. Cap. 4. The Electors of Saxony and Brandeburgh caused it to be subscribed by 8000. to wit by sundry Princes Imperial Towns and their Ministers and it was printed in the year 1580. with the title Liber Concordiae It was not examined in a publick Synod and was still conceiled from those Churches which did oppose Vbiquity and some within these Princes Dominions were displaced for refusing to subscribe it and without any reasoning So it turned into the Book of discord and made the greatest rent of all The book contained elleven Heads having first layd this ground that the books of the old and new Testament are the only rule whereby the doctrine of faith is to be judged and all other writtings may be vsed as witnesses only The first Head is of original sin where they teach that it is neither the nature nor any part of the nature of man but a corruption of nature leaving in man nothing sound or uncorrupt and can be known by the revealed word of God only II. of the free-will in the first act of regeneration that God worketh the conversion by the means of the word preached and by opening the heart to hearken so that it is the work of God only making man who is ignorant and unwilling to see and will III. Of righteousnes before God they declare it to be the righteousnes of Christ God-man for which God absolves us from our sins without any respect of the merite of our good works either by past present or to come And faith trusting in Christ and working by love is the only instrument whereby we apprehend the same Neither should a true believer doubt of the remission of his sins notwithstanding his sins of infirmity IV. Concerning good works they hold that these are not the cause of justification nor of eternall life but all men especially the regenerat are debters of good works yet so that they condem those positions Good works are necessary to salvation No man was ever saved without good works and it is impossible to be saved without good works And faith in Christ can not be lost and the elect do retain the Holy Ghost even though they fall into
they had received and seeing their own Copies agree word for word with them first by their Decree they deny all Appeals to Rome and then by their Letters they charge the Bishop of Rome with ambition and forgery writing thus Our due salutations remembred we intreat and earnestly pray you that hereafter you would not so lightly give audience to those that come from hence unto you neither receive any more such to the communion whom we excommunicate because your Reverence shal easily perceive that order taken by the Nicene Councel For if there appear a proviso for inferiour Clarks and Lay-men how much more ought the Synod to have the same observed in Bishops who being excommunicated in their own Province they should not be suddenly or unduly restored to the communion by your Holiness And likewise your Holiness must repel all wicked refuges of Priests and other Clergy-men as becometh you for by determination of the Fathers is this derogated from the Churches of Affrica also the Nicene Canons do most evidently commit both inferiour Clergy-men and the Bishops themselves to their own Metropolitans No doubt they most wisely and rightly provide that all matters should be ended in the places where they first did arise nor shall the grace of the Holy Ghost be wanting to any Province by which equity may be gravely weighed and stoutly followed by the Presbyters of Christ especially whereas every man hath liberty if he mislike the judgement of those that hear his cause to the Councels of his own Province or to a general Councel Or how shall the judgement over the Sea meaning at Rome be good whereto the necessary persons of the witnesses either for sex or age or several other impediments cannot be brought For that any should be sent from your Holiness side we find decreed by no Synod of the Fathers That which you send hither by Faustin as a part of the Nicene Councel in the truer Copies which we have received from holy Cyril Bishop of Alexandria and reverend Atticus Bishop of Constantinople taken out of the Originals themselves which also we sent unto Boniface your Predecessour in them we say we could find no such thing and as for your Agents or Messengers send them not grant them not at every ones request lest we seem to bring the smoky pride of the World into the Church of Christ which proposeth the light of simplicity and humility unto those that desire to see God c. Here many waies do they withstand the Bishop of Rome the Appeals which Zosimus claimed by the Councel at Nice they confute by the same Councel and with other pithy reasons the Legates à latere they reject as never spoken of in any Councel Running to Rome they call a wicked refuge and sending Messengers from Rome they call a smoky pride of the World the corrupting the of Nicene Canons they disprove by true and authentick copies and Apiarius whom the Bishop of Rome had restored twice unto the Communion they utterly banished from the Church of Christ and not content therewith they set down a rule that if thereafter any Priest shall appeal to Rome no man in Affrica should receive him to the Communion Each one may judge what these would have done if Zosimus had claimed to be the head of the Universal Church or Vicar general of Christ supream and infallible judge of all men and matters Ecclesiastical and that not by consent of a Synod but by grant from Christ After this Eulalius Bishop of Carthage did submit himself unto Boniface the II. but he was the first and last condemning all his Predecessours and he had no Successour therein who would submit Lib. Pontific in Leo the II. sheweth that the Affrican Church was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or heads to themselves Then who ever heard that the Abyssines or Church of South Affrica was under the Bishop of Rome Thracia and the Greeks would never acknowledge the Church of Rome in way of superiority except a short time when the Latines were Lords of Constantinople When the Pope conspired with France against their Emperour the Greeks did write unto Pope Leo Because you have withdrawn your selves therefore we withdraw our selves from you And this withdrawing was not from subjection but from unity as is manifest by their matual withdrawing Catal. test ver lib. 8. ex Ranulp polychro lib. 5. cap. 28. Only the Emperour Michael did submit his Kingdom unto Pope Adrian and the same Michael did again cast off the same Adrian and expelled all the Latine Priests out of his Dominions Platin. in Adrian the II. Armenia Palestina and Syria were never subject unto any forraign Bishop untill Godifred conquered Jerusalem an 1099. And many other Provinces of Asia did never submit unto the Pope and till this day are many Christians in Asia who though they be subject unto the Turk and other Princes yet continue in the same faith or doctrine and for the most part have succession of Bishops from their first Reformation and were never subject to any forraign man in spiritual things As for the Western part as it was called of Europe something hath been spoken and moreover Egila a Spanish Bishop sent Saranus a Deacon and Victorine a Clark unto Pope Adrian the I. to ask his counsel in some questions The Pope returned answer That he was willing to correspond if he would submit unto the See of Rome and especially if he would oppose those who did despise the fasting on Friday and Satturday as appeareth saith Catal. test ver lib. 8. by the Epistle of Adrian to Egila But he would not accept these conditions therefore in another Epistle unto the Bishops in Spain the Pope did accuse Egila that he followed the errours of Vincentius and was contrary unto the Catholick discipline Neither in all the Councels that were in these Centuries within Spain is any mention of dependance upon the Pope Behold then Spain was not subject in these daies unto the See of Rome And generally what was the estate of Europe at that time and afterwards is most plain from the Oration of Arnulph Bishop of Orleance in the Councel at Rhemes An. 992. as followeth in the own place Also Blondus de restaurat Romae lib. 3. speaking of the jurisdiction of Rome in his time could say Almost all Europe sendeth greater or at least as great Tribute unto Rome now as of old where his boast is bounded within Europe and with an almost And Bellarmin de Ro. Pont. lib. 3. cap. 21. saith When Antichrist as ye will speaking of the Pope unto the Protestants began to reign the See of Rome lost almost all Affrick the greatest part of Asia and all Greece and in our time saith he wherein ye cry that Antichrist rageth most all things have fallen so prosperously that he hath lost the greatest part of Germany all Sweden Gothland Norway Denmark a good part of England France Swisserland Bohemia and Hungary and therefore saith he if to wax
them which have not beleeved in him nor will ever beleeve as the Lord himself saith Matth. 20 The Son of man came ... to give his soul in redemption for many 4. That he beleeve and confess that the Almighty God saveth whom he willeth and that none at all can be saved but whom he will save and that all are saved whom he will save and therefore it is not at all his will those be saved whosoever are not saved as the Prophet saith Whatsoever the Lord willeth he doth that both in Heaven and on Earth And saith Prudent although there be some other things wherein he hath satisfied and subscribed in which being condemned in Pelagius the Church hath universally consented yet these being against him and his followers cleared from his froward expositions by the Apostolical See at the instance of the blessed Aurelius Bishop of Carthage and of Augustine with other 214 Bishops and being published unto all the World by many both Epistles and Books all the Church to day rejoiceth in confesseth preacheth holdeth and shall hold This Epistle of Prudentius is in the 2 tome of the French Councels and by it we may see not only his mind but the universal doctrine of all the Church in all the World as he affirmeth Although Histories do not express whether Aeneas did subscribe these Articles yet it may be gathered from the 99 Epistle of Lupus Ferarien where he commends this Aeneas and saith that Prudentius with the other Bishops did confirm his ordination By authority of Lotharius a Synod was held An. 855. at Valentia the Canons thereof follow hereafter For the present I add the words of Baronius concerning it generally saying The Bishops thought good to bring no other thing into the Church then what the most holy Fathers and faithfull Teachers of the Church had in all sincerity taught formerly in Affrica in the Councel at Carthage and in France in the Councel at Arausicane whereunto we should cleave in all points to wit that the godly are saved no other way but by the grace of God and the wicked are condemned for their own iniquity And that the wicked do not perish because as some say they could not be good but because they would not Then he sheweth that the Acts of this Synod were sent unto Hincmar and that he did by writing condemn these errours But Vsser taxeth Baronius that he hath written of this matter slenderly and from the writings of Hincmar and from Acts of Synods convinceth him especially he declareth from a book of the Church of Lions that there was diversity of opinions among them of Lions concerning the fifth Canon of this Synod which in the end of that book thinks the greatest difference between the Elect and the Reprobates to be that in the Reprobates remaineth the guiltiness of the first transgression which is taken from the Elect by the blood of Christ Also he sheweth that in the year 856 in the moneth of August Charls the Bald did call a Synod at Bonoile by Paris and another in September at Nielph where he gave unto Hincmar the Articles of the Synod at Valentia and what he had received from others in favour of Gotteschalk that Hincmar should answer unto them and that after three years Hincmar did return a great book of God's predestination and of man's free-will as Flodoard sheweth Hist lib. 3. cap. 13 and that the adverse party was not satisfied by that great volumn neither was the authority of the Valentian Synod lessned and therefore An. 859 Charls calleth another Synod in Audemantunno Lingonum where for the instruction of God's people the Canons of the Valentian Synod were voiced and confirmed again and proclaimed only in the fifth Canon they express not the four Articles because they perceive Hincmar was offended by so express condemning them as if they thereby had neglected the limits and law of charity and they did add the name of John Scot unto the nineteen Articles This Synod is called Lingonensis in Concil Gall. tom 3. After 14 daies was a more frequent Synod of twelve Provinces at Saponaria a Village of the City of Tullen where was King Charls and his Nephews Lotharius and Charls sons of the Emperour Lotharius there the Canons of the former Synod and the Carisiac Articles were read again and again great contention was between Remigius and Hincmar with their followers the one pleading for and the other against the Articles of Gotteschalk but as Hincmar writeth in an Epistle Dedicatory unto Charls the Bald the stir was calmed by the wisedom of the Arch-Bishop Remigius exhorting them all to bring unto the next Synod the books of the Catholick Doctours and as they shall find them agreeing unto the Apostolical and Catholick doctrine all should hold together unanimously It appeareth in the Acts of this Synod that it was so soon closed because of the murmurs in the country All this time Gotteschalk was still in Prison in the Monastery of Haultvillier whence he sent forth first a short confession and then a larger one confirmed by testimonies of Scripture and of the ancient Doctours In the end of the latter he craved that there might be a free Synod wherein truth might be made known unto all and errours altogether taken away and he lamenteth that for baseness of his person truth is despised and his adversaries follow not charity and refuse verity only that they may seem victorious Now of all that I have read concerning his Confessions and the writings of both parties I gather that at that time the greatest controversie was concerning the predestination of the wicked unto punishment howbeit there was also some difference concerning free-will and the efficient cause of conversion or of faith and good works And because Hincmar in his Epistle unto Whence was the word Prâ—destinatians Pope Nicolaus and Semipelagians make mention of Hereticks whom they call Praedestinati or Praedestinatiani here I add concerning that name that the first who mentioneth it was he who writ the continuation of Ierom's Chronicle for he about the 24 year of Arcadius and Honorius writeth saying At this time began the heresie of Praedestinati which had the beginning from Augustine So it is expressly saith Vsser in Histor Gottes cap. 2. in two old manuscripts one in the King's Bibliotheke and another in the Benedictines at Cambridge although in the Printed books it is not said from Augustine but from the books of Augustine being ill understood And certainly these words of Hincmar are frivolous since Pope Celestine did not write against such an heresie but against the Pelagians as is clear in his Epistles unto Augustine and he doth approve the doctrine of Augustine and Prosper in his Epistle unto Augustine which and the Epistles of Celestine are amongst the Epistles of Augustine writeth saying Many of the servants of Christ which are in the City Massilies think that in the writings of your Holiness against the Pelagian Hereticks whatsoever you
had made the death of Christ unprofitable unto themselves which certainly is horrible to be spoken and very lamentable seeing that death brought salvation unto many This was the mind of Basilius also and nevertheless we find in the Gospel That he might give his life a ransom for many to be expounded for all Cap. 10. Can never with these sacrifices which were offered year by year ..... If they being once offered had been available they should no more have been offered but when the oblation was made year by year and often it is clear that they were too weak for bringing salvation unto them who were desirous of it and therefore after the first offering followed another and again and again another for amongst Drugs that are called most valid and efficacious which being but once applied or drunken doth heal and cure but what must be often changed and applied hath the less vertue of healing and doth no good unto the sick But one may ask Do we not offer without blood Yea indeed but then we remember the death of Christ and we have but one oblation and not many seeing He is offered but once for we offer him continually or rather we remember his oblation even as if at this time He were sacrificed wherefore it is certain that we have but one sacrifice and the Law had many although as it is said before it was offered the oftner that it might be the more profitable unto many which nevertheless is far otherwise But our sacrifice as I have said is but one and once offered and continueth whole both in this life and that to come and it is more perfect for it is but one blood and once poured forth and one body although it was offered for many and it is not many as it is but one sacrifice which is offered for we do offer that continually as if it were present So far from Theophylact. But here some may object that Theophylact agreeth not with the Reformed Church in Theophâ—lact is vindicated many particulars It is true and therefore I say often we must make separation of the dross from the pure gold but his difference is supposed to be greater then it is Porsena in his Epistle unto the Reader before the Gospels saith Theophylact follows Chrysostom concerning free-will and faith and some other things and therefore in expounding some places he is somewhat more violent which I say that herein you should use discretion which knowest thy self to be addicted unto the Canonical Scriptures only and not to scar thee from reading of him as some are wont when any passage displeaseth they throw the book away So say I in reading of any book written by man we who are addicted to the holy Scriptures only must use discretion But it seemeth Porsena speaks not this unto Papists because they are not addicted to the holy Canonical Scriptures only and he saith that Theophylact is more violent in expounding some places where certainly Porsena understands that he crosseth the Tenets of the Romish Church But this may be more clear by particulars 1. Porsena hath often marked the margine with liberum arbitrium as if Theophylact did in point of free will there assert the Romish errour concerning free-will and I know that others do alledge his testimony against the doctrine of the Reformed Church howbeit he speak nothing against us nor for them as is clear by inspection of particular places On Luk. 15. fol. 103. on the margine is Liberum arbitrium and in the line is The substance of man is rational whereupon followeth free-will for all rational creatures have a free-will and the Lord hath given them reason that they may use it freely c. It is clear that Theophylact speaks there of the nature of man absolutely or without any relation to any particular condition of man before the fall or after the fall and he speaketh against the Stoicks and Manicheans which did hold that the actions of men were carried by fate or pressing necessity and therefore it follows there If God would have us to be compelled he had not made us rational and of a free-will On Ioh. 6. at the words Will ye also go away he saith The Lord saith not Go ye away for this had been to repel them but he asketh will ye go away whereby he makes it free whether they will follow him or not and he sheweth that he will not have them to follow him in fear On these words also hath Porsena fixed Liberum arbitrium As also on Mat. 16. at the words If any will follow me he saith to the same purpose The Lord saith If any will to shew free-will and not coacted vertue These and many more places are clearly spoken against the necessity of fate or coaction which now is not controverted But if you ask By what power is an unregenerated man converted he hath said it already on 2 Cor. 4. and Eph. 1 and 2. Or if you ask By what power doth a regenerate man continue in the faith and practise of godliness Theophylact teacheth that on Phil. 2. at the words For it is God who worketh in you both to will and to do Whereas he had said with fear and trembling now he saith that they need not fear for I have not spoken so that ye should despair but be the more wary for if ye take heed and be diligent God will make all perfect for it is he which makes you prompt to such a good will that we will good things and also bringeth such promptitudes of our mind unto an end for God worketh in us both the will that is he inableth you that ye desire good things and he will augment this good will and kindle it that it may be the more fervent ..... the Apostle takes not away free-will but willeth that we should alwaies give thanks unto God and committed all unto him Mark saith Theophylact but this manner of speaking he saith in you who work your salvation with fear and trembling for in such men which are willingly led unto good God worketh all things According to good will that is that it may be fullfilled in you what is acceptable unto God ..... for God will inable us to live rightly although it were no other cause but only this because so he willeth 2. It is objected that Theophylact and election by foreseen faith or works saith that election was made upon the fore-sight of faith and good works as on Eph. 1. it is When he saith He hath chosen he pointeth forth both the mercy of God and their vertue to wit whom God had separated as who were to be good I answer In these words Theophylact toucheth not the moving cause of election but only teacheth that God had chosen none but such as were to be good and godly and this he insists oft upon against them which held that faith or profession of faith is sufficient to salvation although men do not
a stur and thereafter it turned to a custom that the Cardinals sought not the consent of Prince nor people Nothing is found memorable of him in his five moneths say Platin. and Onuphr in Innoc. II. but Bernard though he intended not to write an History yet informeth us of the Popes and the Court and of the Church in his time and the Romanists will not deny his testimony seeing he is a Canonized Saint Unto him he wrote Epistle 192. the inscription is Vnto Master Guido de Castello who was a disciple of Peter and afterwards was Pope Celestin In the Epistle he calleth him a Cardinal Presbyter of the Roman Church and his salutation is that he decline not to the right hand nor to the left then he saith I were injurious unto you if I do believe that you love any man so that you love his errors also for whosoever loveth thus knoweth not as yet in what maner he ought to love for such love is earthly sensual divelish and hurtful both to the lover and to the loved Mr. Peter bringeth us profane novelties of words and meanings disputing of the faith against the faith by the words of the Law he impugneth the Law when he speaketh of the Trinity he is an Arrian when he speaketh of grace he is a Pelagian of the person of Christ he is a Nestorian It is not presumption if I intreat you that in the cause of Christ you prefer none unto Christ In the next Epistle unto Cardinal Yvo he saith Peter Abailard is a Monk without a Rule a Prelate without a charge neither keeping order nor can be kept in order he is unlike himself without a John and within a Herod when he speaketh of the Faith of the Sacraments and of the holy Trinity he addth impaireth and changeth at his pleasure he is condemned with his work at Soisson before the Legate of the Roman Church but he is careless because he braggeth that Cardinals and Clerks of the Court are his disciples and for defense of his by-past and present errors he chooseth them to be his Judges by whom he should fear to be judged and damned Bernard in Epistle 196. saith to the same Guido Arnald of Brixia whose conversation is honey and doctrine is poyson who hath the head of a dove and venom of a scorpion whom Brixia hath spewed out Rome hath abhorred France hath refused Germany holdeth abominable and Italy will not receive is said to be with you beware I pray thee that he do not more harm by your authority To favor him is to contradict the Lord Pope yea the Lord God for by whomsoever a just sentence is justly pronounced surely it cometh from him which saith by the prophet I speak righteousness c. Hence we may guess what a man Celestin was and what many of the Court were before he was Pope Then in Epistle 234. he writeth unto the same Celestin saying Who The Pope is rebuked by Bernard knoweth not that the cause of the Bishop of York was decided by Pope Innocentius but oh that it were not known how that sentence is put in execution oh that it be not told in Gath nor in the streets of Ascalon c. And in the next Epistle unto the Roman Court he saith All men should write of that which concerneth all nor fear I to be taxed for presumption because albeit I be the least of all men yet I think the injury of the Roman Court toucheth me we are vexed I say unto you we are vexed without measure grievously so that we are weary of our life we see horrible things in the house of God and because we cannot amend them we do at least advertise them which should if they shall amend it is well and if not we have delivered our souls and ye have no cloke for your sin Ye are not ignorant that sentence was pronounced by the Lord Pope of good memory Innocentius with the general consent of you and the Roman Court that the election or rather intrusion of William Bishop of York is null and ye know that this sentence was full not onely of judgement but of mercy but oh that the sentence might stand and what is done contrarily might not stand oh that Phinehas could go with his sword against this fornication or that Peter were alive in his seat to consume these wicked ones with the breath of his lips I say unto you it will be a great scandal in the Church and I fear lest the Authority of the Roman See suffer a very grievous loss if he be not punished who hath transgressed their general sentence that others may fear But what meaneth that which is reported that this William hath privy and dark Letters I wish from the Princes of darkness and not from the Princes of the Apostles and behold the children of the uncircumcised have heard it and do jeer at it that against a publique sentence contrary Letters are come from Rome What shall I say to you If the Roman Court will compel these men against their consciences to bow down unto Baal the Lord see and judge it and the Court of Heaven look to it where judgement cannot be wrested by any ambition c. Here we see one Pope against another and the Court at one time against it self in a short time to the great scandal of the Church and derision of the enemies and this was sharply told them by their own Saint 7. LUCIUS II. sate eleven moneths He was vexed by the Romans The Romans would be free and sent humble Letters unto the Emperor representing the oppression of the Church and of all Italy and inviting him to come unto their defence But saith Naucler generat 39. the Emperor could not at that time So the Romans do besides their Senators create Jordanes their Patricius they go unto the Pope and take from him all badges of Royalty as well within as without the City as belonging unto the Patricius and they bid the Pope be content with the first-fruits oblations and tithes after the custom of the ancient Priests When Lucius began to oppose them they drave him out of the City and threw stones at him that thereafter he was not able to do any thing and died Ibid. Alfonso Duke of Lusitania made his Land tributary unto Peter's See Baron Annal. 8. EUGENIUS III. was chosen and because the City was not quiet he went forth to the Monastery Farven and was consecrated by the Cardinals and then dwelt at Viterbio In the mean time the Romans throw down the houses of the Cardinals and Clerks and of some Nobles plundering their houses not sparing St. Peter's Church Eugenius accurseth them and by the power especially of the City Tibur he compelleth the Romans to seek peace and they promised to have no Magistrate without the Pope's consent In time of their perplexity they sent unto the Emperor Conrade beseeching him as Lord of the City and Emperor of the world to come
all joyn together against a common enemy so it was in the combat of the Friers The Dominicans did lay the grounds of their opinion on Scripture and doctrine of the Fathers and of ancient School-men And the other party when they could not finde the least taste of Scripture for maintaing their cause they have their refuge unto miracles and consent of the multitude Against them F. Iohannes de Vdine à Dominican useth this dilemma S. Paul and the Fathers said he either did believe as ye do that the blessed Virgin was free from the common law of men or they did not believe if they did believe it and spoke not at any time but universally without any mention of this exception why follow not ye their example but if they did believe the contrary then your opinion smelleth of novelty But F. Ierom Lombardel a Franciscan did affirm That the Church now hath no less Authority then the Primitive and therefore if by consent of the ancient Church the Fathers without exception spoke so we should invite an universal consent unto this exception from the common condition which opinion sheweth it self at this time by the celebration of this festivity So far P. Soave 15. Peter Abbot of Cluniac was in great account with Pope Eugenius II. Bernard wrote many Epistles unto him In Epist 277. he calleth him a vessel for honor full of grace and truth and endued with many gifts In an Epistle unto Eugenius he saith Albeit your person be set over Nations and Kingdoms to pull up and destroy to kill and scatter yet seeing you are neither God nor are you Jeremiah unto whom this was said you may be deceived you may be deceived by them who seek not Jesus Christ but themselves and lest this be if there be any faithful Son he should shew unto his Father faithfully what things he knoweth and which may be unknown unto you and he should â—orewarn and forearm you lest they of whom it is said the poison of aspsis under their tongue be able to corrupt your sincerety by their poison Here he professeth unto the Pope himself that he may err and be deceived Adversus Iudae lib. 1. If as you say and as the Apostle teacheth all men are condemned and all die in Adam then as the same Apostle teacheth all are justified in Christ and all are quickened for it is true what he saith As by one man sin came on all to condemnation so by one righteousness came on all to justification of life God by his essential goodness having pity on lost man and willing to save him but unless justly neither willing nor able while he sought in his eternal counsel how he might shew pity on the wretched and save his own justice this especially he thought most convenient whereby justice might be saved and man be delivered and grace be enlarged and God be glorified so God sent his own Son unto the sons of men that putting on mans nature and healing mans vices he should take in the assumed flesh not sin but the punishment of sin even bodily death and so by his single and temporary death he should deliver from a two-fold and that everlasting death by which dispensation mercy sheweth mercy and no prejudice done to justice when for the everlasting punishment of man a temporal punishment of God-man is offered which certainly is of great weight even in the ballance of justice that for rightly ordering the sins of the world the transitory death of the Son of God is more weighty then the everlasting death of the sons of men This is our sacrifice this is the burnt-offering of the Gospel of the new people which was offered once on the Cross by the Son of God and of man even by God Lib. 2. cap. 4. As before the Law and under the Law you see that many are honored with the title of righteousness even without legal customs so know thou that after the Law not onely many but all are justified by the onely grace of Christ Contra Petrobrus lib. 1. ep 2. When he said Do this he addeth in remembrance of me therefore the remembrance of Christ is the cause of the Sacrament and therefore lest it be forgotten which especially should be in our heart remembrance is tied unto the heart by this suitable sign as an unsoluble cord by which strong tie the redeemed should always think on the price of redemption and being thankful unto the Redeemer by faith working by love he should shew himself no way ungrateful for so great grace And the matter is of such worth that the mindes of men should be stirred up not dully but duly to think on it to love and embrace it It was expedient and just that the remembrance of Christ's humanity and death should be preserved not onely in the ears by hearing but also unto the eyes by sight Therefore to the effect that men might not onely learn by words but even familiarly feel by deeds that they die continually while severed from Christ and that they cannot live perpetually unless they be conjoyned and united unto Christ after the similitude of bodily meat and drink they receive Christ's body and drink Christ's blood not given by another not received from another but from Christ himself which will be after this life their food i. e. eternal life and blessedness Ibid. I hear that you say The Church of God consisteth in the unity of believers gathered together and this is clear unto us all unto this Church hath God the Father by the intercession of his Son given the holy Ghost that he may abide with her for ever to comfort her in this life and to glorifie her in that to come unto all the Churches of Christ which by their number make up the body of the one and Catholike Church we do owe honor and love by the bond of charity Lib. 5. cap. 16. Seeing thou art under one shepheard Jesus Christ seeing thou dwellest in the same fold of the Churches seeing thou livest in the one faith and hope of eternal things as well thou white as black Monk why pratest thou foolishly of divers fleeces why contend ye for no cause or for so foolish a cause why for so childish occasion do ye rent the chief garment of charity take heed lest that name of innocence whereby ye are called sheep cause that you be not of the number of these whom the great Shepheard will set on his right hand Catal. test ver lib. 14. 16. Peter de Bruis a Priest of Tolous preached in sundry places against the Popes and the doctrine of Rome calling the Pope the Prince of Sodom and Rome he called Babylon the mother of whoredoms and confusion he preached against the bodily presence of Christ in the Sacrament against the sacrifices of the Mass he condemned the worship of Images prayers to Saints the single life of Priests pilgrimages multitude of holy days c. Phi. Mornae in Myster iniq The
new Waldenses and sometimes he calleth them German Waldenses To come unto the judgement of the Reformed Bishop Ridley sometime Bishop of London who suffered martyrdom Ann. 1555. giveth them this testimony Those Waldenses were men of far more learning godliness soberness and understanding of God's Word then I would have thought them to have been in that time before I did read their books if such things had been published in our English tongue heretofore I suppose surely great good might have come to Christ's Church thereby The Letters of Martyrs printed Ann. 1564. pag. 78. Hier. Zanchius doubteth not to say When Religion decayed in the East God established it in the valley of Angronia and Merindol Tom. 4. co 720. and having seen their confession he saith of it in an Epistle unto Crato I read attentively and diligently with much delight the confession of the Brethren Waldenses which thou sentest unto me for I saw not onely all the doctrine agreeable unto the holy Scriptures but I think also I see the sincere and truly Christian godliness of their hearts for they seem to have had this onely scope in their confession not to destroy all whatsoever is in the Church of Rome as the Arrians do but to edifie their Churches according to the true and Apostolical and so the saving rule of godliness casting away what should be cast away and retaining what is to be retained which is the right and lawful form of reformation Oh that we were all prone unto the same study after the example of these good Brethren George Abbot contra D. Hill in answer to the first reason sect 29. saith For this cause Bellarmin in praefa generali Controvers joyneth these together as Hereticks the Berengarians Petrobrusians Waldenses Albigenses Wiclenists Hussites Lutherans c. And Lewes Richcom another of that Society in his defence of the Mass against the Lord Plessis saith That the Ministers for confirming their figurative sense in This is my body have none for their Doctors their Ancients and their Fathers but Berengarius Zuinglius Calvin Carolstad Wicleff the Albigenses and the Waldenses The Waldenses then saith Abbot and Albigenses are ours by confession of our adversaries and of these were no small company for as du Haillan Hist lib. 12. in the life of Philip III. King of France speaketh being driven from Lions they withdrew themselves into Lombardie where they so multiplied that their doctrine was spread through Italy and came as far as Sicily As the same Author writeth Philippus Augustus came to his Kingdom An. 1180. which is now more then 400. years since and in his time it was that the Albigenses did so increase in France that the Pope and Princes were afraid of their number he who readeth the story of them shall see that they are reported to have held many gross wicked and absurd opinions mingled with their true doctrine but du Haillan the best and most judicious Chronicler of France and no partial witness on our behalf since his profession touching Religion was such that he was employed to write that story by Henry III. had not so little wit but that he perceived these imputations to be laid on them in odium and of purpose to procure their defamation see how wisely he speaketh truth and yet so toucheth it that his fellows might not justly be offended at his words Although saith he those Albigenses had evil opinions yet so it is that those did not stir up the hate of the Pope and of great Princes against them so much as their liberty of speech did wherewith they used to blame the vices and dissoluteness of these Princes and of the Clergy yea to tax the vices and actions of the Popes this was the principal point which brought them into universal hatred and which charged them with more evil opinions then they had So far Abbot from Haillan It cannot therefore be ignorance so much as perverseness of the Papists when they glory of the antiquity of their Religion without opposition and upbraid us with late original they cannot deny that our Religion is older then Luther and according to the testimony of the before-named Reynerius the doctrine of the Waldenses was even from the days of the Apostles And for clearing that which du Haillan saith concerning their taxing the vices of the Clergy I shall shew out of their Apology which the Waldenses of Bohem wrote unto their King Ladislaus about the year 1509. the occasion of their first separation from the Roman Church there they say We wish your Majesty knew for what cause we did long agone forsake that The occasion of their separation Roman crew truly the execrable wickedness of the Prelates by the instigation of the Divel whose work it is to sow discord and contentions among brethren compelled us to leave them for they through blinde malice and insolent pride of the power of darkness were deboaching one against another and dispised the laws of peace Ecclesiastical love and they being void of all humanity did rattle one against another publikely not only with scurvy words but reproachful contumelious writings and were shamelesly stirred up one against another like Atheists they forsook the power of Ecclesiastical keys wholesome truth religious worship gracious piety sound faith the gifts of the â—â—versaries so that albeit many have written against them yet their testimonies are contrary As for the first He sheweth from M. Freher in Bohem. rer Hist printed at Hanoue pag. 231. The Leonists are chaste and pag. 232. they eschew whatsoever things are filthy 2. In the same place Freher saith In their language they are sparing they eschew lyes swearing and all things that are filthy so that they did forbid all swearing in common talk or for light causes which was frequent in these days saith he there And Reynerius in Summa de Cathar Leonist printed at Paris An. 1548. saith They dispence with oaths for eschewing death Hence it appeareth they granted that in some cases an oath is lawful but in that he addeth for eschewing death it is but a misinterpretation as is clear by what we have heard from Aen. Silvius and Naucler that they held No deadly sin should be tolerated even for eschewing c. 3. The above-named History pag. 222. saith When an Heresiarch a Glover in Cheron was lead unto death he said Ye do well to condemn us now for if our estate were not born down we would do unto the Clerks and Monks as they do unto us 4. In pag. 232. it is said They believe all the Articles of the Creed but they say Ave Maria and the Creed are not prayers As for the fifth and ninth in the same page it is said They pray seven times a day an elder beginneth the prayer and maketh it long or short as he thinketh expedient and the rest follow him Whence it is clear that they used other prayers or were not tied to prescribed or stinted forms The sixth and
of our Lord 1000. until the year 1300. CENTURY XIII CHAP. I. Of POPES I Begin this Century at the Popes because the times are changed and I must change with the times in the former Century the Popes were first exalted above the Emperors 1. INNOCENTIUS the III. being thirty years old was chosen Pope Ian. 3. 1198. In his time the Empire was weak and a great Schism in Germany as followeth whereupon the Pope made his More advantages for the Pope advantage and the Authority of the Papal Chair and errors in doctrine waxed then wonderously Frederick was yong Kings and Princes every where were at variance so that there was none to stay the ambition of Innocentius From the Empire he took Romandiola Ravenna and other Lands pretending that these did belong unto St. Peter Io. Naucler At that time he obtained two Decrees which did much serve unto the advancement of the man of sin one So oft as Princes are at variance or shall endammage one another the cognisance of their cause shall appertain unto the high Priest of Rome Another So oft as the suffrages of whatsoever Electors shall be equal and no greater agreement interveening the Pope may determine as he pleaseth These two were registred in the Decretals lib. 1. tit 6. de elect c. Venerabilem The former was made upon occasion of variance betwixt France and England and the other in favor of Otho Duke of Brunswick P. Mornay in Myster Unto these a third may well be joyned When the Imperial seat is vacant the Roman high Priest shall have the administration and exercise the Imperial power until another Emperor be chosen Clement Pastoral de sent re judic near the end Out of these the Canonists do conclude that the Pope is Lord of Christendom But the Jesuits say Not so for the Pope succeedeth not into the Empire in all things but only in discerning in such causes as appertain unto the Emperor and may not be delayed Bellarm. de Rom. Pont. lib. 5. cap. 5. The works and writings of Innocentius shew yet more of his pride In his first Sermon on the feast of St. Silvester he saith The Roman high Priest in token of Empire weareth a Globe and in token of Priesthood a Mitre but he weareth the Mitre at all times and every where but not so the Globe because the Priestly Dignity is first and worthiest and largest for the Priesthood went before the Kingdom among the people of God as Aaron was before Saul God speaking of Priests and Kings calleth the Priests gods and the Kings Princes saying Thou shalt not rail on the gods nor speak evil of the ruler of the people Exod. 22. And whereas he saith of the King Be subject unto all ordinance of man whether the King c. he saith of Priests unto Jeremiah I have set thee over Nations and Kingdoms to pull up and to cast down to plant and to build and unto Peter in the singular number Thou art Cephas that is Thou art the HEAD in which are all the senses The deep Sea of which Christ said to Peter Lanch into the Sea is Rome which had and hath the primacy of all the world as if he had said Go to Rome On the anniversary day of his Coronation Sermon III. speaking on these He is the Bridegroom who hath the Bride and speaking unto his Cardinals saith Am not I the Bridegroom and each one of you the Bridegroom's friend certainly I am the Bridegroom for I have a noble rich high comely chaste lovely and sacred Bride the Roman Church which as God hath ordained is the Mother and Mistress of all believers She is older then Sara wiser then Rebeca more fertile then Lea more aimable then Rachel more devout then Anna more chaste then Susanna more couragious then Judith and fairer then Edissa many daughters have purchased riches but she surmounteth them all with her is my sacramental marriage Have ye not read that Abraham had a wife Sara and she brought in her maid Agar unto him nor did he for that commit adultery but discharged his duty so the Pope hath his wife the Roman Church which bringeth unto him other Churches that are subject unto her that they may receive from him due provision because how much is paid the more is owed but this is done in the spirit and the other was done in the flesh because the spirit quickeneth the flesh profiteth nothing c. In another place he saith The Church of Rome should give the debt of reverence unto none but unto the Priest of Rome who under God hath none above him Behold the Beast and the Roman distinguished The high Priest of Rome hath the Roman Church for his Spouse who bringeth unto him other Churches that are subject unto her Thus of all the Popes Innocentius would be the first corrival of Christ Bellarmin would excuse this blasphemy by a distinction of the principal and the subaltern husband De Ro. Pon. lib. 2. cap. 31. But he considered not what Thomas de Corsellis as Ae. Sylvius reporteth de Concil Basil said publickly in that Councel We call the Church the Spouse of Christ and the Pope his Vicar but none appointeth such a Vicar that he will subject his Spouse unto his Vicar And the Author of the Book De squalore Ro. Curiae Oraeus calleth him Lurgius printed with Petrus de Alliaco at Basil An. 1551. saith The Church hath not two heads but one and this is Christ and not his Vicar whom Christ hath appointed to be an attendant on his Spouse and not the husband Vsser de Eccles statu cap. 9. Behold yet the novations of his doctrine In the year 1215. he assembled a Councel at Lateran there were as Garanza saith the Patriarchs of Constantinople and Jerusalem Metropolitans 70 Bishops 400 Abbots 12 Priors 800 the Ambassadors of the Greek and Roman Empires Orators of Spain England and Cyprus Here the Pope intended to establish many particulars some good and some bad but saith Platina nothing could be openly established because when the Canons were read some called them tolerable and others called them grievous Mat. Parisien who was living as that time saith The general Councel which at the first had great shew after the Papal maner ended in laughter and derision and all that came thither were deluded These Canons were inserted among the Decrees of the five Books of Decretals after they had been reformed by himself as Jo Cochleus testifieth in his Epistle before the Acts of this Councel he collected them and first sent them to be printed by P. Quintel An. 1537. as if they had been the Acts of the Councel but there he sheweth that these Acts were framed or at least reformed after the Councel which saith he any man of judgement may perceive by the XXIX XXXIII and LXI Chapters where is a reference unto the Lateran Councel We have seen that under Pope Nicolaus the II. it was decreed that the body of Christ is
premunitions resignations in favors commenda's dispensations of age of order irregularity and bodily faults Item the tribute for the favor of expectations from devolutions from Benefices ere they be vacant for priviledges and exemptions of not visiting agreements of reconciled persons transactions that are made with the Pope's good pleasure for exchange of Benefices with dispensation Episcopal mandats expeditions in forma vel ratione congrui for creating Prothonotaries and Notaries Apostolical for letters of colleagues or fellow-helpers for letters of lesser or higher justice for Dignities Secular and Ecclesiastical for new foundations or change of the ancients for reduction of Regular Monasteries into the condition of Secular for restitution in integrum for the fruit to be had in time of absence for legitimations for porcative altars for non obstantiis for dispensations to Secular Canons for revocations and ranversings for tolerations of concubines usually termed Toleramus for rescriptions unto pleas c. Of this merchandise is a Papal book with this inscription Taxa Cancellariae Apostolicae cum Notabilibus juxta stylum hodicrnum Curiae Romanae In this book is a sentence exprest in these words And note diligently that these favors and dispensations are not granted unto poor folks And what gain is amassed of these particulars take an example from the grievances of the Parliament of Paris which they did present unto King Lewes the XI and which was translated into Latin and printed three several times cum privilegto Regis Art 72. And that we may demonstrate particularly how much the Realm hath been exhausted of moneys within these three years it is observed that in the time of Pope Pius twenty and more Arch-Bishopricks and Bishopricks were vacant within the Realm and without doubt partly for the annual tribute which they call Annata and partly for the accessory and extraordinary charges from every City 6000. crowns were paid in sum 120000. crown Art 68. More then sixty Abbeys did vake whereof each one hath paid 2000. crowns at least in sum 120000. Art 74. At the same time Priories Deanries Provestries Preceptories and such other Dignities which are not honored with the Crosier were vacant no fewer then two hundred and for each of these Benefices were paid five hundred crowns in sum 100000. crowns Art 75. It is certain that in the Realm are at least 100000. Parishes and there is none of them in which some man hath not obtained some grace or favor expective and for each one of these were paid 25. crowns partly for the expenses of the way or journey partly for writing the Bulls for the non obstantiis prerogatives annullations and other special causes which depend upon these expectative graces as also for the executorial process that were made upon the same graces in sum 2500000. crowns So far the Parliament of Paris Summa summarum is 2840000. crowns This was paid in three years As also it is found that the tax of vacancies accounted in the books of the Camera from Cathedral Churches and Abbeys in France do every sixth year amount to the sum of 697750. lievers besides Prelacies which are not taxed and other Benefices the exactions of which do almost amount unto the same sum Pag. 77. There was a book printed at Paris An. 1520. with the priviledge of the Parliament of Paris on June 6. of the same year with this title Taxa Cancellariae Apostolicae taxa sacra poenitentiariae item Apostolicae where fol. 36. may be seen the prices and merchandise Apostolical of absolutions Absolution for a Monk wearing pointed shoes and a coat tied up 7. s. Absolutions for a Priest that hath confirmed in marriage persons within degrees forbidden 7. s. For him that hath known a woman within the Church and hath committed other villanies 6. s. For a Priest that hath married persons privily and hath been present at their clandestin weddings 7. s. For a Laick who hath stolen holy things out of a holy place 7. s. For him which hath carnally known his mother sister or his kinswomen by blood or marriage or his godmother 5. s. For him which hath defloured a virgin 6. s. For perjury 6. s. For a Laick which hath killed an Abbot or any Priest inferior unto a Bishop or a Monk or Clerk 7 8 or 9. s. Absolution for the murther of a Laick by a Laick 5. s. For a Priest Dean or Clerk when his supplication is signed with Fiat 18 or 16. s. For him which hath killed his father mother brother sister wife or any kinsman being a Laick because if any of them were a Clerk the murtherer is bound to visit the Apostolical See 5 or 7. s. For a man that hath smitten his wife so that thereupon she hath a mischance or hath brought forth before the time 6. s. For a woman which hath taken any drink or done any other thing to destroy her birth after it was quickened in her belly 5. s. Is not the condition of Christians miserable and hath need to be bewailed So that Fla. Blondus lib. 3. Romae instauratae hath written truly Now the Princes of the world do adore and worship the perpetual Dictator the high Priest and all Europe almost sendeth unto Rome now greater tribute or certainly equal unto ancient times in so far but as every City do receive Priestly benefits from the Bishop of Rome So far Blondus And that this may be understood I shall adjoyn the words of Suetonius in the life of Julius Caesar where writing of France he saith He brought all France into the form of a Province and laid on them to pay yearly in name of tribute four hundred Sestertium and Eutropius lib. 6. saith the same which sum according to the supputation of Budaeus de Asse The Schism betwixt the Latin and Greek Churches is 1000000. crowns or a Million So far ex Bru. Fulm 10. When the Latins did reign in Constantinople the Greek Church was in some manner made subject unto Rome until the year 1230. at this time the seam-ript coat was rent in sunder upon this occasion A certain Bishop was elected unto an Arch-Bishoprick in Greece and came to Rome to be confirmed but could not obtain confirmation unless he would pay a great sum of money unto Pope Gregory the IX The Bishop detesting simony refuseth and returning without confirmation declareth unto the Nobility of the Land the matter as it was others which had been with him did testifie the same Wherefore all the Greeks made a general separation from the Church of Rome After seven years Germanus Patriarch of Constantinople wrote unto the same Gregory humbly intreating to advise upon some means of unity that the truth on both sides being debated by Scriptures the erring party might be reduced the slander be removed and unity be restored offering also that notwithstanding his old and feeble age he would meet him in the middle way The Pope replieth Christ said to Peter Thou art Cephas the power of judging
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
Thief and Son of perdition nor is he the Head of the holy militant Church since he is not a member thereof 21. The grace of predestination is the bond wherewith the Church of Christ and every member thereof is united unto Christ the Head insolubly 22. A Pope or Prelate being wicked or praescitus is equivocally a Pastor and truly a Thief and Robber 23. A Pope should not be called most holy no not in respect of his Office for then a King may be called most holy yea an Hang-man may be called holy yea the Divel may be called holy for he is the Officer of God 24. If a Pope live contrary unto Christ although he be chosen lawfully according to the institution of men yet he entereth otherwise then by Christ even although he enter by election prescribed by God for Judas was lawfully chosen by Christ unto the Apostleship and yet he went the wrong way into the sheepfold 25. The condemnation of the forty five Articles of John Wickliff made by the Doctors is unreasonable and unjust and a feigned cause is alledged by them to wit none of them is Catholick 26. Whether one be chosen lawfully or unlawfully we should believe the works of the elected for in so far as he worketh unto the edification of the Church so far hath he authority from God 27. There is no appearance that there should be an head governing the Church in spiritual things who should always remain with the militant Church 28. Christ can rule his Church better without these monstrous heads to wit by his Apostles and true Disciples who are spread through the World 29. The Apostles and faithful Priests of the Lord did diligently rule the Church in things necessary unto salvation before the Office of a Pope was known and so might they until the day of judgement although there were not a Pope 30. None is a Civil Lord none is a Prelate none is a Bishop so long as he is in mortal sin These Articles were condemned partly as notoriously heretical and rejected by the holy Fathers partly as scandalous and offensive unto pious ears partly erroneous and partly as timerarious and seditious Then the condemnatory Sentence of John Huss was read The Deputies of the four Nations and the President the Cardinal of Ostia and the Emperor cried Placet Item This assertion any Tyrant may and should be killed meritoriously by any of his Subjects either by privy plots or glozing flattery notwithstanding any covenant or oath of fidelity and not waiting the sentence of any Judge This assertion was condemned as heretical scandalous and strewing a way unto perjuries lies falshood and treasons In Sess 16. July 11. Commissioners were sent into Arragon to deal with Benedict for renouncing his Title Item None may go from the Councel without licence granted by the Presidents of the four Nations under pain of deprivation In Sess 17. July 15. The Emperour undertook to go into Arragon to deal with Pope Benedict and excommunication was denounced against every hinderer of his journy Item Prayers and Processions should be made in Constance every Sunday for his happy success with pardon for a hundred daies to all such as should be present at the Processions and all Prelates should be present in their Pontificals granting also unto every Priest who should say a Mass for the same success another hundred daies indulgence and to every person saying devoutly a Pater noster and an Ave Maria for the Emperour's safety a pardon of forty daies after the wonted manner in the Church In Sess 18. August 17. Two Judges were deputed to hear causes and grievances that were to be presented unto the Councel untill the definitive Sentence exclusivè Item As great faith and obedience should be given unto the Acts of the Councel as to the Bulls Apostolical In Sess 19. September 23. Jerom of Prague who had been accused imprisoned and constrained to abjure read his recantation forsaking all those articles that were called the heresies of Wickliff and Huss and consenting unto the Roman Church and the present Councel especially in the Articles concerning the power of the Keys Sacraments Orders Offices Censures and Indulgences Reliques Liberty of the Church and all other things belonging unto Religion and he consented unto the condemnations and the Sentences pronounced against Wickliff and Huss Item Notwithstanding any Safe-conduct given or to be given by Emperours Kings or others inquisition may be made against an Heretick or any suspected of heresie and process may be made according to Law even although such a person would not have come without such a Safe-conduct This is indeed Nulla fides servanda haereticis In Sess 20. November 21. Frederick Duke of Austria was summoned under pain of excommunication and forfeiting of all his Lands that he held of the Pope or Emperour to render the Cities Castles and Lands that he had taken from George Bishop of Trent January 20. An. 1416. in a general Congregation appeared the Commissioners who had been sent unto Pope Benedict and they presented twelve Articles penned and consented unto at Narbon December 13. between the Emperour and King of Hungary and the Commissioners of the Councels on the one part and the Kings and Princes following Pope Benedict on the other part for union of the Church to wit That a new Process should be intended against Pope Benedict and in case of contumacy he should be Canonically deposed and a Pope should be chosen by the Councel whom they all should acknowledge as only and lawfull Pope In another general Congregation February 4. these Articles were approved and subscribed by the Fathers of the Councel and by the Embassadors and Proctors of the Kings of England Scotland Cyprus Navar Norway of the Dukes of Burgundy Britain Savoy Austria Holland Zealand c. and by the Proctors of Bishops Generals of Orders Priors c. In Sess 21. May 30. James Bishop of Lauda made a Sermon and Jerom of Prague stood up in a high seat and craving and having obtained audience he professed that he had wickedly consented unto the condemnation of Wickliff and Huss that he had lied in approving that Sentence and he revoketh now and for ever his consent thereunto affirming that he had never found any heresie or error in the books of Wickliff nor Huss although he had said so before c. Wherefore he was presently condemned and indured the fire constantly In Sess 22. October 15. The Ambassadors of Arragon were accepted into the Councel In Sess 23. November 5. Commission was given unto certain Deputies to go into Arragon and there to examine Witnesses in the cause of Pope Benedict who will not renounce In Sess 24. November 28. Citation was directed against Pope Benedict In Sess 25. December 14. The Church Glomucen in Bohemia was given in Commenda unto the Bishop Lutomisten for a certain space In Sess 26. December 24. The order of Ambassadors from Princes in this Councel shall not prejudice their
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
Court that they did violate all Concordata they reserve all the fattest Benefices unto the Cardinalls they without all order dispense expectative graces exact Annates without pitty measure indulgences according to their luxury multiply the exaction of tiths under pretense of Turkish war sell benefices and priesthoods indifferently to unable persons even to ignorants and draw all causes unto Rome Whole volums of such things are extant and were presented unto Emperours and Kings and they adjoined the necessary temedies especially in the years 1516 and 1517 as P. Mornay testifieth in Myster pa. 629 edit Salmu in fol. and when Orth. Gratious had declared the 109 Grievances of Germany he saith O if there were not more hundreds of such that are here mentioned by the Princes CAP. IV. Of BRITANNE 1. John Colet had learned humane sciences at home and went to France and Italy for love of the sacred Scriptures When he returned he set himself especially to the meditation of Paul's epistles and expounded them publickly and freely at Oxford Henry 7 promoted him to the Deanry of Paul's He professed to distaste many things that he had heard in Sorbone he called the Scotists men without judgement and the Thomists arrogant he said he reaped more fruit by the books which the Rabbies called hereticall than by their books that were full of divisions and definitions and weremost approved by them He never marryed and yet regarded not monks without learning he said he found no where lesse corrupt manners than among married persons because the care of a family and other affections suffered them not to deboard so much as others are wont He spoke zealously against bishops who professing religion were greatest worldlings and in stead of shepheards were wolves In his Sermons he said Images should not be worshipped and clerks should not be covetous Nor Christians willingly be warriours Two Friers Bricote and Standice accused him for heresy unto B. Richard Fiziames and he unto the archb first and then unto King Henry VIII but these two knowing the godliness of the man became his Patrones Erasm in epist ad Jod Jon. dated Andrelac Idi Jun. An. 1521. He died of a consumption An. 1519 in the 53 year of his age the clergy would have taken his body out of the grave and burned it if they had not been hindred by the King Foxe in acts mon. 2. Arthur the eldest son of King Henry I. married Catharine the Infanta of Spain and died without issue then his father being desirous to continue the alliance with Spain and to keep her rich dowry within the realme devised to marry this young widow to his other son Henry and for this end he purchased a dispensation from the Pope The King thought to have made his second son Archbishop of Canterbury and for this end was the more solicitous to have him well instructed but he was crowned after his fathers death An. 1509. 3. In the beginning of this Century was litle stirre in matters of religion in Scotland After that infortunate battel of Flowdon where King James 4 and his base son Alexander Archbishop of Saintandrews were slain fell great strife for that See Gawin douglas Bishop of Dunkell and brother to the Earle of Anguise was presented by the Queen as Regent Patrick hepburn Priour of Saintandrews was elected by the Chanons and Forman Bishop of Murray and Pope Julius his Legate would have it by his power of Eegation This strife was so hot and continued so long a time that the mouths of many were opened to speak against the corruptions in the Church 4. Hector Boece was borne at Dundy brought up in learning at Paris and at this time was professour of philosophy and afterward Principall of the Colledge at Aberdien In his Chronicle of Scotland he cometh not nearer than King Iames 2 but by the by he shewes the estate of the Church in his own time in Lib. 13. c. 11 he saith Now we will make a digression and see how farr the Prelats and Church men in antient times were above the Prelats of our times in vertues and integrity of conversation of which the Prelats now but have the name and follow not their manners at all for the antient fathers were given to the imitation of Christ in poverty piety humility and righteousnes alluring the people by their fervent charity and continuall preaching in the Service of God with equall affections to rich and poore not araying themselves with gold silver or costly ornaments not haunting the Court nor accompanied with women or seen in bordels not contending to exceed Princes in pleasure and insolency nor doing any thing by deceit but living in pure conscience and verity But the Prelats in our dayes and the Church-men are led with more vices than are seen in any other people such enormities have rung perpetually since riches were apprised by Church-men So farr he If the opposition be marked which is his aime we may understand what prelats or clergy were then CAP. V. Of COVNCELS 1. When Pope Julius 2 was crowned he promised by solemn oath to call a Generall Councell for Reformation of the Church but afterward no thing was lesse in his mind and while he made war now against Venice and then against France nothing regarding the estate of the Church nine Cardinals departed from him and having the concurrence of the Emperour and the King of France with their clergy a Councell was summoned on May 19 to conveen at Pisa Septemb. 1. An. 1511 because the Pope had violated his oath concerning the calling of a Councell and the condition of the Christian Commonwealth admitted no longer delay and they summoned the Pope to appear before them and all Princes Doctours and Prelats that had or might pretend any in terest through Italy France and Germany On August I. the Pope published his answer that when he was a Cardinal he was most desirous of a councell but now because of the warrs a councell can not be assembled in Italy and far lesse in the wasted and defaced City of Pisa nor had they authority to call a councell and therefore he commanded all men not to obey that citation under pain of excommunication Jo. Sleidan Comment Lib. 1. Three Cardinals returned unto the Pope and were accepted saith Nic. Basel in Addit but the others with the bb of Lombardy and France did meet at Pisa and because they were not safe there they removed to Millan where Barnardin Card. S. Crucis was chosen president and then fearing that Millain was not safe enough they removed to Lions Because they continued in their purpose the Pope in his Consistory at Rome condemned them as hereticks schismaticks and rebellious and depriveed them of their titles dignities voice bishopriks monasteries and whatsoever Benefices they had by Commenda or whatsoever other title and declareth them uncapable for al times to come Basel ib. In the mean time the Emperour was persuaded by the Pope to forsake that councell
another Diet is appointed in December for that end and in the mean time Charles shall give charge unto pious and learned men to devise a way of reconciliation and exhortes the Protestants to do the like which may be obserued untill there be a general Councel in Germany or untill the next Diet of the Germane Nation And in the Interim all shall keep peace and make no sturre for diversity of religion and the Churches shall possesse their revenues for mantaining teachers and Schooles c. The Popish party loved not this Decree but being overcome with plurality of suffrages they would not speak against the Emperours authority These wars continue not but within a few months the two Monarchs do accord among their articles this was one that they shall joyne all their endeavours to restore the old religion and peace of the Church Sleidan Yea Pe. Soave writes that the Emperour did the more willingly accord with Francis because he was desirous not only to be free of that warr but he thought by meanes of Francis to have peace with the Turk and then he might the more securely attend his affaires in Germany seeing in time of his other warrs the Germanes were aspiring unto liberty so that they wil not leave the name of an Emperour Upon occasion of this agreement the Pope proclameth the Councel to be held at Trent The Emperour was displeased with the proclamation for he would have been called the principal cause of the Councel partly for his own honour and partly that the Germanes might the more readily condescend thereunto Nevertheles he made serious preparation and gives warning unto the Germanes as if the calling of the Councel were his work and the Pope were his adhaerent Both he and the King of France gave order unto their own Divines at Lovan and Paris to collect what doctrines were to be propounded which those did without any proofe or confirmation but with serious exhortations to persecute all who would not embrace these naked propositions Luther answereth unto these of Lovan and calleth them hereticall and bloody men which do both teach contrary unto Scripture and also exhort unto cruelty XXXVI In Aprile An. 1545. was a Diet at Worms where was no 1545. Of conference about Religion Prince but King Ferdinand and Oratours from the Emperour and the Princes and Cities The Emperours Ambassador presseth the wars against the Turk and would delay the cause of Religion The Protestant Oratours and with them the Oratours of the Electors of Colein and Palsegrave do answer This meeting was called especially for Religion wherein something had been done before and there is good hope of effectuating more and therefore it should not be delayed unto a councel and they do not acknowledge that which is called at Trent to be according to the former promises as also they had given their other reasons against it And by what reason can they be pressed to take warrs who can not obtain peace unto their own families In the mean time the Emperour had written unto the King of Poland as also unto others to concurre with the councel and because he thinks that the Protestants will not submit unto it it is necessary that he and other Princes join with him against them as disturbers of common peace and Religion About the 16 day of May Charles comes into the Diet and then it was told the Protestants that they shall be heard in the councel nor shal the Pope have absolute power there as they alledge or if they find any iniquity then they may complain but now to pretend such excuses it is but their rash prejudice They answer The Pope and his retinue had now often condemned their Religion and the matter may be taken up in Germany by comparing the different opinions and searching the truth in a friendly way After much disceptation the Emperour closed the Diet August 4. so that al the Princes shall assemble personally in January at Ratisbone and for difference in Religion there shall be a conference of four learned men on either side and two Presidents wich shall conveen in the same town Decemb. 1. Then the former edicts were renewed and confirmed untill the Diet. The Popish party will not acknowledge the conference But the Emperout sent four at the time appointed and likewise four praesidents and so did the Protestants send as many The Emperour gave order to examine the confession of Ausburgh and to omitt the three first articles because there is no controversy in the first two and the third concerning originall sin was defined already The Protestants demand for the manner of the conference that all their conference shal be written to the end the Emperour and Princes may the more surely know the differences and their arguments The praesidents say That were too prolixe it is sufficient the summ benoted and layd in a chist that nothing he divulged without common consent yet so as it shall please the Emperour The Protestants were content if their Princes will consent Peter Malvenda a Spaniard began to treat of Justification by way of Lecture Bucer said That way is contrary to the prescribed order for he should object against the articles of the Confession if they can and the point of Justification was handled and determined five years before Then the Emperour sent his pleasure concerning the manner of treating as is touched before especially that nothing be divulged untill it be reported unto the Emperour and Estates of the Empire The Protestant Princes will not accord unto these conditions and sent for their Preachers to know what was done The orher party take this impatiently and by printed books accuse the Protestants Bucer publisheth a large reply and declareth the doctrine of justification shewing also their readiness to continue the Conference But the Emperour was plotting another course While things are so dubious the Elector Palatine reformeth the Churches within his jurisdiction January 10. An. 1546. he puts away the Masse in the high church of Heidlbergh and said He had waited many years for a Reformation but now seing it is dangerous to delay and there is no hope thereof he can not refuse the earnest desire of the people At that time he and the Landgrave were advertised from Augsburgh that the Emperour was preparing an army against them The Landgrave writes unto Granvellan one of the Emperours Councellers shewing what he had heard not only from Germanes but from Italy concerning the Pope and Emperours confederacy against the Protestants c Granvellan answereth that the Emperour intendeth nothing but peace and he admireth the vanity of men conceiving such things of the Emperour So did another Counseler Navius write unto the Count of Solme and advised him to exhort the Landgrave to come unto the Emperour and he shall soon be satisfied of all these jealousies The Landgrave goeth unto Spira the Emperour denieth that he had any such purpose and exhorts him to keep the appointed Diet at Ratisbone None
frier John forrest was brought to Santandrews for saying Pa. Hamilton died a Martyr because they had not clear proof against him another frier Walter Laign was sent to confesse him he askes him in way of confession What is his judgement concerning Pa Hamilton Forrest answereth I think he was a good man and the articles might be well defended for which he was condemned This is sufficient evidence to condemn him unto the fire When they lead him out to be degraded he cried among the people Fie on falshood fie on false friers revealers of confession let never a man trust them after mee they are despisers of God and deceivers of men While they consult upon the manner and place of his execution John lindsay a gentle man waiting upon the Bishop said If yee will burn any more do it in a hollow cellar for the smoke of Mr Pa. hamilton hath infected all these on whom it blew Nevertheless he was burnt at the north side of the abbey that the hereticks of Anguise might see the fire The persecution goeth-on James Hamilton of Livinston brother of the Martyr and his sister Caâ—herin were summoned to compear at Halirudhouse before the Bishop of Ross The King adviseth the gentleman not to appear he was condemned for not obeying Catherin was asked whither she believes to be justified by works She answered I believe no person can be justified by their own works John spence a Lawyer had a long discourse of the diversity of works of congruitie and of condignity c. The young woman saith Worke here work there what kinde of work is all this I know perfitly that no work can save mee but the works of Christ my Saviour The King laugheth at the answer and taking her aside persuades her to recant her opinion and by her example sundry others at the same time were moved to abiure their profession as Wi. kirk a priest Adam daes c. So soon as these were dismissed Normand gourley and David straton were brought to tryall Norman was charged for denying Mo are persecuted purgatory and that the Pope had any jurisdiction in Scotland David had been turbulent and was by conference with John Erskin of Dun becom another man and God had kindled in his heart such love to the knowledge of trueth that he oft prayd for spirituall courage if he shall be brought to suffer for Christ He was charged for maintaining that tyths were not due to Church-men He denied that he had said so but said he I send a fish-boat to the sea and they are so rigorous in craving the tenth fish that they can not be contented and I said If they will not believe how many fishes are taken go and see where they are taken yea and I gave order to my servants to cast the tenth fish into the sea And â—e was further accused of the same points wich Norman He was condemned with him and was offered to be spared if he would burne his bill which was then vsed as the signe of recanting but he would not So they were burnt together August XXVII year 1534 At the same time were summoned Alex Alesse Jo. Fife John macbee and one Macdowall they fled into England and thereafter into Germany the first two were Professours of Divinity in Lipsia the thrid was called Maccabeus and was Chaplain to Christian King of Denmark As the history of the Reformation shewes there were civil broils in the countrey and the persecution was interrupted untill the year 1538. and in the mean while the knowledge of the truth increaseth partly by conference of men about what had been done and partly by reading the New testament in English and partly by report of merchants and â—eamen telling what was a doing in other countries in the cause of religion The bb and their officialls accurse many for triffles and pecuniall causes the people contemn their excommunications therefore the bb would strengthen their sentences by civill autority and procure an act of Parliament against such who lay 40 daies under excommunication James 5. Parl. 4. Act. 8. III. The heat of persecution in England seemed but to begin in year 1527. The beginning of Reformation in England those who before were called Lollards were then called Lutherans great numbers were burnt whereby the King thought to promerite the Popes favour Behold how God brings light out of darknes When King Henry had been 20 years married he falles into the scruple whither his marriage was lawfull but who can tell whither he was so touched indeed or King Henry intends to divorce but a pretext in respect he had not a son or that he loved another woman Yet so it was he abstaines from her company and speakes of divorcement The Queen sendeth unto the Pope and complaines the King also sendeth and craves that the Pope would justify by the sacred word the former dispensation to marry or dissolve the marriage How this was carried in the Popes court none can declare better than an Italian and so Pe. Soave in Histor Conc. Triden hath it thus Pope Clemens in time of his distress had It is pleaded at Rome good hope if the Kings of France England shall continue in his grace and make disturbance unto Cesar in the Kingdom of Naples therefore he dispatches Card. Campegius into England and commits the cause unto him and the Card. of York The King was certified by letters from Rome that the cause shall be discerned speedily in his favours this was in the year 1528. But when Clemens considereth that the Emperours favour was more usefull unto him in recovering the City Florence in the year 159. he sent Francis Campana unto Campegius ordering him to burne his former Bull and proceed warily in that cause Campegius deviseth pretexts of delay and pretends difficulties The King observes his jugling and askes the advice of the Universities in Italy Germany France Some were against his mind and some for him especially the Parisians and many thought that they were moved by his gifts more than by weight of reason But the Pope whether willing to gratifie Caesar or fearing that by means of the Card. of York some what might happen contrary to his mind drawes back the cause unto himself The King being He marryeth without the Popes indulgence impatient and smelling the fraud forsakes Catharin and marrieth Anna Bolen in the year 1533. Nevertheless the plea is continued but slowly that if the Pope can he may both satisfie the Emperour and decline the offense of the King And then he touches not the point but some accessory articles especially he decerneth against the King that it was not lawfull for him by his own authority and without the Sentence of the Church to forsake the company of his wife When the king understood this in the beginning of the year 1534 he denieth obedience unto the Pope and chargeth all his subjects that they send no mony unto Rome nor pay
God and triall thereof of whom wee have experience that they do minister truly according to the institution of our Saviour And now Madam the Bishop of Santandrews by the corrupt Counsell of most wicked and ungodly persons hath given forth his letters of summons against our Ministers to compear in Santandrews or otherwhere such day as he hath appointed in his letters the copy whereof being required was refused to underly the most corrupt â—udgement of them whose Counsell in this cause he doth most follow And knowing how dangerous a thing it is to enter under the judgement of enemies wee can not suffer them to enter under their hands nor to compeare before them unless they be accompanied with such as may be able to defend them from the violence and tyranny where of wee have now experience But to stop all tumults and other inconvenients that may thereby occurre wee most humbly offer ourselves and Ministers to come before your Grace and Counsell to abide tryall in all things that they have to lay unto the charge of us and our ministers according to the word of God Beseeching your Grace as you ought of duty and as you are placed of God above his people take our cause or rather the cause of God to be tryed most justly according to the holy Scriptures before yourself and put inhibition to the said Bishop to proceed further untill tryall be taken as said is Unto the which your Gr. shall find us at all times ready as shall please you to command and your Gr. good answer wee most humbly beseech Another step of the first publik Reformation in Scotland This supplication had no answer as they did expect Then the Counsell conveening they did agree to hazard their lives and estates in advancing the cause of Religion and after deliberation what were fittest first to do they conclude these articles 1. that in all parishes the Curate should be caused to read the prayers and Lessons of the old and new Testam on sundays and festivall days conform to the book of Common prayers and if the Curate be not qualified or refuse another shall be chosen to do the same 2. preaching and interpretation of Scriptures shall be used only in private houses after a quiet manner untill God shall move the Queen to grant further liberty It was performed accordingly in many towns and parishes to the great offense of the clergy who complain unto the Regent and were answered that it is no fit time to enter into these matters but ere long she wil find occasion to put order unto them Archbald Earle of Argile had been in the Councell at the making of these Acts and the Bishop of Santandrews sent a letter unto him shewing the perill whereinto he casts himself by that open defection from the Church willing him to rid himself of that defamed and perjured Apostat John douglas whom the Earle had chosen to be his Minister and offering to provide unto him a learned and wise Preacher for whom he would lay his soule in pawne that he shall teach no other but true doctrine and agreeable to the Catholick faith The Earle answered he feared no perill to himself nor his house having resolved to live in obedience to his Prince and to serve God alâ—well as he could according to his word as for the alledged defection seing it hath pleased God to open his eies and give him the knowledge of his truth which he takes as a token of his favour he will not forsake it for fear of any inconvenients and that man he had named he had heard him teach the doctrin of Christ condemne idolatry adultery fornication and the like vices as he is ready to give account whensoever he shal he cited but to call him defamed and perjured there was no reason seing he was not declared to be such by any Sentence and if formerly he had taken any unlawfull oath he had done much better in forsaking it than if he had observed it and whereas he had profered unto him some learned man he gave him thanks seing is so great necessity of labourers in the Lord's harvest but he understood his meaning and minded not to be led with such teachers In end he wished he would not beginne the battell with him whereof the event may be doubtfull but that he knew God is God and shall bee still whatsoever the craft of man can work or devise The Bishop receiving this answer communicates it unto the chief of the clergy who began to think upon other defenses and they summon some Ministers to compear at Edinburgh the 20 of July especially Paul meffan Preacher 〈…〉 So many people did conveen that the Bishops thought best â—â—â—delay all process except that they condemned the absents and summoned them to compear on September 1. with promise of pardon if they will recant their errours Buchan hist lib. 16. The feast of S. Giles was then approaching for the custom was on Septemb. 1. to carry the image of their Paâ—â—â—â—-Saint through the town with drums trumpets and other musicall instruments and to envite nighbours unto feasting and great drinking At that time the Clergy did entreat the Regent to honour the solemnity with her presence and she fearing some tumult consents to accompany the procession but when the time of solemnity was come the image could not be found This made a stay till another little image was brought from the Gray Friâ—rs the people in mockery called it young S. Giles They go-on with this and the Regent went with them till the procession was nigh ended So soon as she went to dinner some young men drew neer making shew to help the bearers and perceiving by the motion the image was fixed to the Fertor they threw all to the ground then taking the image by the heels they dash it against the stones untill they break it into pieces the priests and friers runne away to make shew of violence but when no danger did appeare they come to the striet again And albeit the clergy were out of all hope to stand yet to put the fairest face on their condition they conveen and delay their censuring untill November 7. In the mean time who were most foreward for Reformation went through out the Shires exhorting all men to take the Reformation to heart and that they would not suffer themselves nor friends to be oppressed by a few priests and assuring them of victory if the cause be handled legally or if violence be vsed they shall not be inferiour Vnto so many who were willing they offered a bonde to subscribe which they had drawn up conforme to the act of the Councell The subscribers were called The Congregation which name became more famous In November a Parliament for articles of the marriage betwixt Francis Daulphin of France and Queen Mary was to be conveened then they knowing by the return of the subscriptions that the Countrie for the most part was enclined that way resolve to make
created by God and infused into the soul whereby that man is made acceptable unto him Here a new controversy is started about the word Justificare some said It must be taken effectivè to make just and not declarativè Amongst those was Soto but the Caâ—melite Marinarus would prove from Rom. 8. by the judiciall process of accusing and condemning that justification must also be a judicialact Hereupon was another sharp dispute Whether the habite of grace be the same with the habite of charity or a distinct one The Scotists held the first part and the Thomists the later In this neither party would yeeld into the other Then they dispute Whether beside that inherent justice the justice of Christ be imputed unto the justified person as his own All said Christ dd merite for us and we are made partakers of his righteousnes but some loved not the word Imputed because it is not among the Fathers and for the bad consequences which Lutherans draw from it to wit this only is sufficient without inherent righteousnes the sacraments confer not grace punishment is abolished with the guilt there remaines no place for satisfaction c. These contentions were fostered by sundry persons upon several interests the Imperialists would had them leave the doctrin and the Pa palines sought a way to divide the Councel and so a void the apparent or aimed-at reformation others sought to deliver themselves from appearing and heavier incommodities in Germany and they feared dearth and others had little hope to do good At that time the Emperour sent Letters unto the Pope and unto the Councel representing a necessity of holding the Councel on foot for avoiding mis-reports if it be dissolved and he promised to bend up all his wit to keep Trent secure he earnestly entreated that they would not handle controversies lest the Protestants be provoked with contrary decrees and therefore to treat of reformation only or at most medle with points of lesser weight The Pope was desirous to be freed of the Synod but to gratify the Emperour in respect of the present confederacy he wrote unto the Legaâ—s to hold the Councel a foot but without any Session untill he give new advertisment and to entertain the Prelats and Divines with congregations and such exercise as seemed best July 25. a Jubilee was published at Trent to pray for good success unto the German warrs and the Session was adjournied untill a new intimation and the congregations were discharged for 15. dayes nor did they sit untill the 20. day of August Then the Legat de Monte judged it inconvenient to suspend the Fathers any longer but De Sancta Cruce a man of melancholy nature took it upon him When they came to the congregation this Legate and three Bishops and three Generals were deputed to frame the Decrees and anathematisms So he set on edge the heads of the former opinions shewing that the points were weighty and should be sifted and he gave place to other controversies as whether a man can be assured of grace Some said It is presumption pufts up and makes a man negligent Of assurance of grace in doing good and to doubt is more profitable and meritorious to this purpose they cited Eccles 9. 1. and 1. Pet. 1. 17. and some testimonies of the Fathers Those were Vega Soto c. On the other side Catharinus Marinarus and others alledged other passages of the same Fathers and they said The Fathers had spoken occasionally somtimes to comfort and at other times to repress but if we hold close to the Scripture it shall be more certain seing Christ said often Believe that thy sins are forgiven but He would not give occasion of pride nor drowsiness neither would he deprive men of merite if doubting were usefull The Scripture bids give God thanks for our justification which we can not do unless we know that we have obtained it St. Paul confirmes this when he willeth the Corinthians to know that they are in Christ except they be reprobats The Holy Spirit beares witnes with our Spirit that we are the children of God and to deny his testimony is no less then to accuse them of temerity who believe the Holy Ghost speaking with them for S. Ambrose saith The Holy Ghost never speaks to us but when he makes known that he speakes then they added the words of Christ The world can not receive the holy Ghost because it knowes him not but the disciples know him because he dwelles in them It is like a dream to say A man hath received grace and can not know whether he hath received or not The other party shrunk a little with the force of these reasons some granting a coniecture and some confessing a certainty in the Apostles and Martyres and them who have been lately baptized and some by extraordinary revelation Vega fearing conformity with the Lutherans said Certainty is not Divine faith but humane and experimental as he who is hote is sure by sense that he is hote Then the defenders of certainty ask Whether the testimony of the Holy Ghost can be called Divine and whether every one be tied to believe what God reveeles They went so far in sifting this question as who listeth may see in the large history that the Legate willed them make an end of it It was twice commanded to leave it as doubtfuli but their affections led them to it again Then the Legate propounded to speak again of preparatory works and the observation of the law whereupon depends the question of free-will So sixe Of free will articles were framed as maintained by the Protestants Of the first God is the total cause of our works both good and bad Some said It was a fanatik doctrine condemned antiently in the Manichees Abelhard and Wicklif and deserves not dispute but punishment Marinarus said As it is foolish to say No action is in our power so it is absurd to say Every action is in our power seing every man findes that he hath not his affections in his power Catharinus said A man hath no power to do moral good works without Gods special assistance Vega spake a while with ambiguity and concluded there is no difference in this point But it seemed unto some to be a prejudice to reconcile different opinions and composition is for Colloquies Here arose that question Whether it be in mans power to believe or not to believe The Franciscans said As knowledge necessarily followes demonstrations so faith followes persuasions and it is the understanding which is naturally moved by the object and experience teaches that no man believes what he willeth but what seemes true and none could feel any displeasure if he could believe what he pleases The Dominicans said Nothing is more in the power of the will then to believe and by the determination of the will only a man may believe that the number of the starrs is even The second article was to the same purpose On the third
Whether free-will be loosed by sin many passages were brought from Augustin to the affirmative So to answered There is a liberty of necessity and another from servitude and Augustin speakes of this This difference was not understood and so Luther was said not worthy of blame in the tittle of his book Of servile will Many thought the fourth article absurd Man hath free-will to do ill only for said they free-will is a power to both contraries But they were made to acknowledge their error when they heard that the good Angels have power to do good only In examining the 5. and 6. articles concerning the consent of the free-will unto Divine inspirations or preventing grace the Franciscans strove that the will is able to prepare itself and hath more power to accept the Divine prevention when God gives assistance then before when it acteth by strength of nature The Dominicans denyed that works preceeding our calling are truly preparatory and they gave the first place unto God But these were at variance among themselves So to held Albeit a man can not obtain grace without the special prevention of God yet the will may ever some way refuse and when the will accepts it is because it gives assent and if our assent were not required there were no cause why we are not all converted for God stands ever at the door and gives grace unto every one who will have it to say otherwise were to take away the liberty of the will and as if one would say God useth violence Aloisius a Catanea said God worketh two sorts of preventing grace as Aquinas teaches one sufficient and the other effectual the will may refuse the first but not the other for it is a contradiction to say Efficacy can be resisted And he answered unto the contrary reasons All are not converted because they are not efficaciously prevented The fear of everting free-will is removed because things are violently moved by a contrary cause but not by their own cause but seing God is the cause of the will to say The will is moved by God is to say The will is moved by itself And God converts albeit man will not or spurn at him and it is a contradiction to say The effect spurneth against the cause It may happen that God effectually converts one who before had spurned against sufficient prevention but afterwards he can not because when gentleness is in the will the efficacy of Divine motion must nieds follow yet so that the will followes not as a dead or unreasonable creature but it is moved by its own cause as reasonable and followes as reasonable Soto replied Every Divine inspiration is only sufficient and that whereunto free-will hath assented obtaines efficiency by that consent without which it is not effectual not by defect of itself but by defect of the man or else it would follow that the separation of the elect from the reprobate were from man and this is contrary unto the perpetual doctrine of the Church that vessels of mercy are separated by grace from them of wrath Each party thought their own reasons invincible and admonished the other to take heed that they leap not beyond the mark by too earnest desire to condem Luther Here the Legate had occasion to wave any conclusion by propounding the question Whether Divine election bee by foreseen works So it was ordained to collect articles of this matter Of Election In the books of Luther they found nothing worthy of censure out of the books of Zuinglius they drew 8. articles 1. Predestination and reprobation are only in the will of God The most part judge this to be Catholik and agreeing with Thomas and Scotus because before the creation God of his meer mercy hath out of the common masse elected some unto glory for whom he hath prepared effectual means of obtaining it their number is certain and others who are not chosen can not complain for God hath prepared for them sufficient means albeit only the elect can or shall be saved to this purpose they cited the examples of Jacob and Esau and the similitude of the potter Rom. 9 and the conclusory words of the Apostle there and 1. Cor. 3 5 4 7 2. Tim. 2 19 c. Others called this hard and inhumane as if God were partial if without any motive he choose one and not another or he were unjust if of his only will and not for mens fault he created so great a multitude unto damnation and it destroyes free-will because the elect can not finally do evill nor can the reprobate do good it casts a man into dispair it gives occasion of bad thoughts in not caring for pennance for men think if they be elected they can not perish They confessed not only that works are not the cause of Gods election because it is before them but also that works foreseen can not move God to predestinat because he is willing in his infinit mercy that all should be saved and for this cause he prepares sufficient assistance for all and this grace man acceptes or refuses as he listeth but God in his eternity foreseeth both who will accept this help and who will reject it and He rejectes these and chooseth those The first opinion keeps the mind humble and not relying on itself but on God and the other is more plausible and being grounded on humane reason prevailed more but when the testimonies of Scripture were weighed it was manifestly overcom For resolving the passages of Scripture Catarinus propounded a midle course God of his goodnes hath elected some few whom he will save absolutly and unto them he hath prepared infallible and effectual means he also desireth for his part that all others be saved and hath provided sufficient means for all leaving it to their choice to accept or refuse amongst those some few accept and are saved albeit they were not elected and others will not cooperate with God and are damned it is the only good will of God that the first are saved and that the second sort are saved it is their acceptation and cooperation with Divine assistance as God has foreseen and that the last sort are reprobated it is their foreseen perverse will the number of the first is determined but not the second and according to this distinction the different places of Scripture are understood diversly He said he wondered at the stupidity of them who think the number to be certain and yet others may be saved and also of them who say Reprobates have sufficient assistance for salvation and yet a greater assistance is necessary to him who is saved then said he the first is a sufficient insufficient or an insufficient sufficiency The second article was The elect can not be condemned nor the reprobate be saved The different opinions of the first caused diverse censures of this Catharinus held the first part true in respect of his first sort of men and the other part false in
of Benefices seing it is impossible to reside in many places Concerning the sacraments generally 14 articles were given 17. of baptisme and 4 of confirmation On the number of sacraments all agree that they be seven but to say There be The number of Sacraments neither moe nor fewer it was questioned Some said It is sufficient to determine the general but to decide the proper saeraments presupponeth the definition and essence of a sacrament which is difficult seing nether the Scholasticks nor the Fathers can be reconciled among themselves for some take the word largely and make moe and some take it strictly and make fewer and Augustin somtimes calleth every rite whereby God is honouted a sacrament and in other places he taking the word strictly reckoneth but two sacraments of the New Test Others said It is necessary to say There are neither moe nor fewer because some hereticks reckon moe and some fewer and if they be not named particularly some may thrust out a true sacrament and put in a false one And here hold your laughter at their reasons for the number to wit There be 7 natural things whereby mans life is preserved 7 vertues 7 capital vices 7 defects coming from original sin 7 dayes of the week 7 regions of Egypt 7 Planets c. Then they talk of the Author of the sacraments Some said The Lutherans hold that only Christ is the author of them under The author of Sacraments the New Testament Others said They should not go so far on for the Master of Sentences gives sundry authors unto sundry sacraments as unction unto S. James confirmation is of a later invention and many attribute marriage unto God in paradise c. The Dominicans said The Fathers may be saved by distinctions especially they would have submitted unto the Church but rhe Lutherans will not The second article of the necessity of the sacraments Some thought it not to be condemned because all sacraments are not absolutly necessary Others said The necessity The necessity of them of one infringes the general article Sacraments are not absolutly necessary Others said All the sacraments are necessary some absolutly some by conveniency and some for utility In the last words of the 2 article it was said Men may attain grace without sacraments Some approve these words by examples of Cornelius the saved thief and many Martyres Others said These received the sacrament voto Others said Subtile distinctions should not be brought into articles of faith neither can it be known but by divination whether many Martyres had a desire of a sacrament or knew of them It was replied There is a twofold desire habitual and actual that is howbeit they had it not actually yet they would have had it if they had been informed The difficulties were referred unto the general congregation The 3 article One sacrament is not of more worth then another all did condem because some do excell in utility some in signification and some in regarde of the Minister Some would have thoseniceties and school-fooleries as they spake omitted others said The particulare respects must be expressed and others said It is enough to say generally For diverse respects The 4 article The sacraments of the New Testament do not confer grace unto those who The effect of them do not resist This was universaly condemned as also they agreed in the manner how sacraments confer grace to wit grace said they is gained by all actions that excite devotion and this proceeds not from the work itself but from the virtue of devotion in the worker or ex opere operantis whereas some other actions work grace not by devotion of the doer noâ— receiver but by vertue of the work itself or ex opere operato and of this kind are Christian sacraments seing by them grace is conferred thogh no devotion be in the persons if there be not a bar of mortal sin either habitual or actualy persevering and such men can not receive grace not because the sacrament hath not vertue to produce it but because the receiver is not capable being possessed with a contrary quality Though they all did agree so far yet the Dominicans said Albeit grace be a spiritual quality created immediatly by God yet it is an affective and instrumental vertue or work of the sacraments which causeth a disposition in the soul to receive it not that grace is in them as in a vessel but as a chissel is active in giving form unto a statue or stone and not only in scabling the stone The Franciscans said It can not be conceived how God being a spiritual cause doth use a bodily instrument for a spiritual effect and therefore the sacraments have no effective or dispositive virtue but only by the promise of God when they are administred he gives grace unto them as signes and therefore they contain grace as an efficacious signe not by any viâ—â—ue in them but by Divine promise of infallible assistance unto the Ministry and that ministry is a cause of grace because the effect followes by the promise of God to give grace at that time as a merite is a cause of a rewarde without any activity of the merite They confirmed this by the authority of Scotus Bonaventura and Bernard who all say that grace is received by a sacrament as a Chanon is invested by a book and a Bishop by a ring The Dominicans reply This opinion is neer unto Lutheranism The Franciscans answer The other opinion being impossible gave occasion unto hereticks to calumniat the Church Some as neutrals said It is sufficient if all agree in the general that sacraments contain grace The Legats considering the multiplication of controversies called for the Generals of the Orders and entreated them to cause their Friers speak with more modesty and charity seing their purpose is to condem heresies and not to multiply controversies And they wrote again unto the Pope that more moderation is necessary It was thought fit to omit the 5 article Not the sacraments but faith of the sacrament hath grace or remission of sins But Frier Barth Miranda said By this paradoxe Luther drew another conclusion that the sacraments of the old and new law are of equal virtue and now it is granted that the sacraments of the New law confer grace but those of the old law were only signes None contradictes him but the Franciscans said In place of the old law it should be said the law of Moses in respect of circumcision which wrought grace albeit Paul call it a signe Then said Frier Gregory de Padua It is a clear rule in Logik Things of the same kind have both difference and identity among themselves If the old sacraments and ours had difference only they were not sacraments but equivocally and if they had only identity they were the same things therefore put not difficulty in plain things for diversity in words and S. Austin saith These are different in signe but
undique et ano Etpene erupit qui tibi Carle cruor Non tuus iste cruor sanctorum at caede cruorem Quem ferus hausisti concoquere haud poteras III. So soon as Henry king of Poland heard of his Brothers death he Troubles of Henry â— returned privily and quickly and was crowned King of France He renewed the warres against the Reformed Church he took Mons Monmorancy and quartered him for Religion Nevertheless they increased in number for the Duke Alanchon the Kings Brother and the Duke of Condee joyned with them so that a peace was granted and proclamed with liberty of Religion in the year 1576 but that peace endured not long Then Henry king of Navar joyned with the Reformed again yet they were all in great danger in the year 1586. The Pope Sixtus 5. excommunicated the King of Navar and the Prince of Condee and declared them uncapable of the crown of France and ordered King Henry 3. to persue them with arms The King of Navar sent unto Frederik king of Denmark and unto the Princes of Germany for aid They sent their Ambassadors unto the King of France to interceed for the Protestants He returned answer that they should medle with his subiects no more then he did with theirs Wherefore those Princes assembled at Luneburgh where were also the Ambassadors of Navar England Scotland of the Duke of Pomer c. They concluded that the King of Navar should not be forsaken Chytrae Lib. 28. So they sent 5000. horse-men and 20000. foot but unhappily for the Guises and other confoederats in Liga aurea gave them the foil in Lorrain An. 1587. The next year Henry III. understood of the presumption and intention of the Guises and he called a Parliament professing that he would give the chief Commande of his Army against the Hugonots unto Henry Duke of Guise The man doubted of the Kings favor and yet upon those fair words he went unto the Parliament he was killed in his bedchamber and his body was first burnt then his asshes were thrown into Ligeris His brother Lewes a Cardinal was hang'd and his son with some Bishops were imprisoned Within twelve dayes the Queen-mother died through sorow for the death of the Guises Ibid. Behold how God then brought peace unto his Church They who before favoured the Guises secretly do then profess open rebellion against the King the Parisians create Charles Duke of Mayen and Brother of the Duke of Guise to be Governor of Paris and of the Isle of Francia the Sorbonists deny the kings authority and absolve all men from the oath of allegiance Many cities joyn themselves unto Duke Charles to wit Lions Roan Orleance Ambian c. The King assembleth the Nobility he proclames unto all his subiects pardon of all former trespasses if now they shall return into obedience and he threatneth loss of Goods and life if they return not Henry king of Navar craves pardon obtaines it and is made General of the Army against the traitors the Dukes of Mayen and Aumale in Aprile An. 1589. And the same sommer he granted by edict at Nantes Liberty of the Religion liberty unto the Reformed to assemble not only for exercise of their Religion in their churches but also for holding their Synods yearly and so to be free from the jurisdiction of Bishops Which liberty no king of France hath impeded untill this present time and unto all who were under the former Edicts of exile he restored their honors and goods upon their submission Then the followers of Duke Charles called the king an enemy of the Apostolical Roman Church and August 1. new style a Jacobin Monk having purchased leave to deliver a Letter unto the king stabbed him as he was reading the Letter in the belly with a poisoned knife the villan said he was commanded by an Angel to kill the tyrant and his death would bring peace into France The king feared not death at the first and immediatly dispatched Posts to all the chief parts of the realm giving them notice of what was done and exhorting them to constancy and loyalty as is due unto their Soverain Before midnight he apprehendes death and the next day he caused proclaim Henry king of Navar to be his heir After the Henry 4 King of France kings death the Peers of the realm then in the lieger require an oath of the king of Navar to defend the Roman Religion and he swore to maintain even to hazert of his life the Catholick Apostolical and Roman Religion within the kingdom of France and that he will make no change in the exercise thereof and for his own person he will obey the decrees of a godly and lawfull general or National Councel and promiseth to procure it with all diligence and he swear to permit no other Religion but what is already allowed untill peace being restored it shall be otherwise provided and he confirmed all the Officers of State On the other side these and the Ptinces of the blood the other Peers and many others acknowledge Henry 4. king of France and Navar and swear lojalty and fidelity unto him Then both he and they swear that they shall revenge the villanous murder of the late king and the disturbance of the realm against all the rebels Then the Duke Mayen being at that time called Duke of Guise and the king of Spain dealt with the Pope that the king of Navar should not be absolved from the former Sentence and that faction declares Charles Duke de Mayen king of France but the Senat of Paris not admitting that any should be king who were not of the blood royal he was not proclamed there In the year 1593. Henry 4. took his oath to defend the Roman Religion he wrot an abiuration of the doctrine of the Reformed Church and sent it unto the Pope then he received a pardon and the Popes blessing and was absolved in the Church of S. Denis by the arch Bishop of Bourges upon condition to embrace the Acts of the Councel of Trent and to cause them to be observed within his realms to hear Masse to choose Mary for his advocate before God to breed the young Prince of Condee in the Romish religion c. But though for earthly peace he professed Popery yet in the Parliament at Roan An. 1597. he gave liberty of Religion within his dominions One day he said unto a Noble man I saw you tooday at the Masse Yes said the other I will follow your Majesty The King replied But you shall not have the Crown of France for it IV. Some variances arose amongst them of the Augustan Confession The causes of variance amongst the Lutherans 1. Whereas in the year 1547. theâ— were pressed by the book called Interim to accept that article Good works are necessary unto salvation the Divines of â—itteberg for peace sake did yeeld unto it but those of Iena as being more wary thought good to wave that phrase
patrons Shall stand untill the next assembly with this addition That the person who shall admit shall incurr the censure of the Church VI. Violaters of the sabbath under which are comprehended parishoners absenting themselves from the Sermons of their own parish without a just cause and blaspheemers of God are ordained to be tryed and censured by the particular Sessions of the parish and who shall be convict of these offences shall be denied of the benefits of the Church with further censure as the word of God will allow VII The aged and wee l meriting in the Ministry should be preferred to young men caeteris paribus being found qualified by the Presbyteries where Churches are vaiking and they agreeing with the Congregation VIII The Presbytery of Edinb having received commission from the former Assembly to call Pa. Adamson before them for solemnizing the marriage of Huntly now deliver their process shewing that for his contumacy in not compearing after citations they had deprived him from all function in the Church The Assembly judgeth the process formall ratifieth their sentence and ordaines it with other sentences that were pronounced against him to be published in all the churches B. Spotswood saith The Bishop complained unto the king who shewed himself extreamly displeased with their doings but espying no better way he resolved to dissemble his anger toward them and to take the imprisoned Lords in favor lest he make himself too much business Thereupon he returnes to the North gives Arroll a pardon puts Crawford to liberty and fully remits him Huntly and Both well he freeth from imprisonment but to hold them in awe he deferres the declaration of his will concerning them The Lord Maxwell upon his bond not to practize against religion under pain of a hunder thousand pounds is likewise dimitted So far he In many other passages he saith that what good the king had done for the Church he did it against his own mind and dissembling for the time and here he forgeth that for envy against the Church the king takes the Popish Lords into favor What could an enemy of the religion write more perversly against the fame of the king But the truth is as he also expresseth it but mixed with these calumnies the king at that time was every day expecting the arrivall of his Queen and was desirous to have all things quiet at her coming and therefore he took that course with the Popish Lords As for Pa. Adamson the king knew what commission the assembly had given unto the Presbytery of Edinburg and he knew their proceedings and nevertheless in the beginning of this Assembly as this Bishop speakes he spoke of his good affection toward the Church and in the Assemblies following he declared his good affection more and more But as the historicall Narration shewes the King was so vexed with complaints against Pa. Adamson especially for debts for which he was lying registred at the horn and he was so ashamed of him because he was so odious for others faults that he rejected him and disponed his life-rent unto the Duke of Lennox whereby the man became miserable that enduring his sicknes he had not to maintain himself and was bâ—ought into such necessity to seek relieff of others whom before he had accounted his enemies he sent also to the presbytery of Santandrews and craved to be absolved from the Sentence of excommunication Some Ministers were sent unro him to try his sincerity before them he cried often and pitifully Loose mee for Christ's sake Upon their report he was absolved His recantation in certain articles was presented in his name by a Minister John caldcleugh unto the next Synod of Fife thence some were directed unto him again and he gave them a more ample and clearer recantation subscribed with his hand and as the Writer of Vindic. Philadelp pag. 62. shewes it was subscribed before many witnesses of whom some were Noble men some Ministers some Lawiers some Burgesses all of good credite Here also wee see as it is written in that place last cited the force of excommunication howbeit before he had despised the Sentence yet ere he died all his wretchedness did not so much grieve him as that did and he wished nothing on earth more than that he might die in the bosom of the Church In another place the enemy of the Church discipline saith Whether he knew what was contained in these articles it is uncertain If it be uncertain unto that writer why doth he oppose it so denying the credite of so many famous witnesses But I goe-on Because the Queen having once taken the sea was put back by storm to Norway the King would go unto her and without knowledge of the Counsell takes the sea October 22. and some Noble men with him on the fourth day he landeth In Norway and stayd there and in Denmark untill May. All that time was no sturre in the country which was matter of great joy unto him when it was reported unto him XXVII When the king retured with the Queen May 20. 1590. he went straight way to Church and caused publick thankes be given unto God for his save return then he gave thankes unto the Noble men and Counsell for their care of the publick quietnes Then was great joy in the Country and a great concourse of people unto Court The Assembly conveens The 52. Assembly at Edinburgh August 4. very frequently the kings Commissioners the Lords Chancelor and Blantyre Patrick Galloway is chosen Moderator I. Commissioners were particularly enquired what diligence they had used in the execution of the late Act against Papists excommunicat persons profaners of the sabbath non-residents and other heads that were committed unto the Presbyteries and Commssioners II. In Sess 3. John Inness Commissioner of Murray was accused for admitting Robert Dumbar to the Ministry without the advice of the Presbytery of Forress he answeretâ— he had done it by the advice of the presbytery of Elgin wherein he confesses he had done rashly The Assembly ordaines Robert Dumbar to be tryed de novo by so many as be present of the Presbyteries of Edinb Forress In Sess 12. the admission of Robert Dumbar without the advice of the presbytery of Forress is declared null III. Because the Earle of Montrose is said to entertain Fentry an excommunicat Papist it is ordained that the Presbytery where he dwelleth for the time shall charge him before them try the matter and accordingly proceed against him according to former Acts IV. A sentence of excommunication pronounced against the Earle of Anguise is reduced because of informality but because in the Sentence was sufficient cause of such censure if the process had been formally led the Church now craves that he would remove the cause especially that he will have care in time coming that the sabbath be not profaned within his bounds by faires or markets that no working nor carrying of burdens therein that vasalls compell not their tennants to
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
and all the reasonings were ended before midday and the same day they conveened in their sixth Session But the author of The Historicall Narration saith The advice of the brethren was approved but again altered through pretended haste and otherwise conceived and set down in the register no reasoning was in publick Which of the two is to be believed I leave to decide The fifth article which the Ministry propound unto the King is not answered in the book and B. Spotswood supplieth the third saying The King esteemed the Ministers most guilty and knew not what course to take with them It being replied that by examinations taken it appeared that they all especially Robert Bruce was a chief instrument in staying the tumult and therefore they should be rewarded rather than punished He answered Granting they did stay the tumult yet they were the cause of it and if they were they were first corrected for that fault he would not be much troubled with their reward not the less at theassemblies request he will be contenr they be relaxed upon caution to underly tryall of law And in the next page he saith The Ministers were permitted to return and had their peace granted but not suffered to preach in their places the King taking now the occasion of finishing the work which some two years before had been moved for distributing the people of Edinburgh into severall parishes and planting moe Ministers among them Here I add a remarkable comparison of preceeding Assemblies with this and others following as it is word by word in The Hist Narr 1. Before the spiritual A comparison of Assemblies office-bearers appointed time and place of meeting after they were appointed where when it pleased the King 2. They were directed by the word of God after by the Kings letters commissions or speaches 3. Before matters were propounded in simplicity of heart and brethren were directed to seek light out of the word by conference meditation prayer after courses were plotted in the Kings Cabinet and all meanes were used for execution accordingly and impediments removed every man is observed and either commended or censured as this man is the Kings man an honest man a discreet man a peaceable man he goeth this way That man is seditious brain sick factious he reasoneth in the contrary 4. Before matters were discussed at length pleasantly without contrrolement and the wholl number acquiesced to reason Now if a man that stands for the truth insist and can not be shifted with a frivolous distinguo the King if he be present falleth upon him beares him down and puts him to silence 5. Before the common aim was at Gods glory and the good of the Church the presence of such as were learned zealous holy and powerfull preachers procured good order reverence to the Assembly Now the Prince's presence or purpose is only regarded an honest man is taunted mocked either by gesture or speach 6. Men of best gifts before had free accesse and their gifts were employd Now plots are layd down how none shall have place but such as will serve to the purpose 7. Before matters were put to deliberation and to voting freely indifferently now nothing is suffered to be agitat in publick but that which the Kings men are sure to carry with plurality of voices and to this the catalogue of Commissioners names must be viewed that they may know who will vote with them and who against them and when the roll is called the wonted order is not observed but as at this last Assembly such are called as favor the course 8. In a word the advancement of Christs Kingdom was sought before now the chief care is to frame conform the policy of the Church to the estate of a free Monarch and to advance his supream and absolute power in all causes Wee shall have occasion to point at more in parriculare afterward The same author shewes that the innocency of the Ministers of Edinburgh was tryed and found by the tryall of others D. Black was suffered to return out of his confinement to Santandrews This shew of calmness made many the more secure and in the mâ—an time the plots were a laying The next Generall assembly was held in May at Dundy when it was lawfully begun by the doctrine of Robert Pont the last chosen Moderator the members were wearied with attending on Robert Rolock's coming whom the King intended to have Moderator he was a godly Iearned man but credulous not so fitt for Government and disciplin as for the pulpit and schools nor was made privy to all the mysteries of iniquity The 60. Assembly that were then in working but only so far as the plotters thought needfull His old Master Thomas Buchanan was now wonne to the Kings side and tooned tutored him as he saw fitting they thought the estimation men had of him would enduce many to their course so much travell was taken in his election The Ministers that were acquainted before brought others of any note to be acquainted with the King this was their exercise morning evening After that terrors and threats were carried to Andrew Melvin to drive him out of the town the King sent for him and after some rough conference was dimitted calmly So far in that place Before I enter upon the Acts of this Assembly it is to be marked that B. Spotswood saith here In this Assembly Mr Robert Rolock was elected to Preside thogh he was not as yet in orders It is doubted what he meaneth here seing the Christian world knowth that Robert Rolock was a famous Minister many years before that time as is cleare by his learned Commentaries namely that on the Ephesians was published in the year 1590. as the epistle in the reprintings do still carry and the tittle page calleth him Minister of Edinburgh I omitt that he was a member of severall assemb before Wee may guesse at one of two causes why he hath wirtten so one that he thought imposition of hands to be the proper work or prerogative of prelats and so where is no prelate can be no ordination But by what law certainly not by a law of God Where is it By the ordinance of man he would say That was not universall before Popery prevailed as is before in Century XI nor after the Reformation as appeares by the Churches of France Low Germany Helvetia c. and also of Scotland where episcopacy was abjured and also condemned by Acts of Parliament yea and the word Order in that sense is a meer Popish term never known in the world but since they devised the degrees of the Catararchy or as they call it Hierarchy yea and the Papists hold that imposition of hands is but accidentary or not necessary unto Orders seing our Savior layd not hands on this Apostls as Bellarmin de ordin sacram witnesseth of some PP and Schoolmen judging so For clearing this doubt is a question Which of these two
the houses from all persons living inordinatly whose bad example might bring slander unto their profession specially from them that are suspect in religion or found any way busy in dealing against the Truth and quietness of the countrey 4. Endeavour to have their churches provided with sufficient stipends and wel qualified persons and procure that by their authority and assistance the disciplin of the church may have execution within their bounds 5. Urge the performance of the Articles which they did subscribe at their reconciliation and extract these Articles out of the register 6. Persuade them to make honest provision of stipends for the Pastors resident at their Houses or chief dwelling places and to make choise of wise grave and learned Pastors thereunto 7. Inform the Kings Majesty from time to time how they do profit and what company resorts unto them and of what disposition is their company VI. Certain Overtures were given unto the Commissioners unto the â—lat concerning the provision of churches VII Certain Ministers were appointed to visit the presbyteries and parriculat congregation in seuerall Shires and after deâ—iberation Rules were given which should be observed universally to wit 1. The Visitors shall appoint two or three dayes Rules forvisiting Ministers for tryall of each presbytery and acquaint the presbytery a month or three weeks at least before their coming and send them an Edict to be published at every parish-church of the bounds by some other brother then the Minister of the place let it be duly executed indorsed and reported unto the Visitors the first day of theit meeting 2. Let the Edict be so directed by the Presbyteries that an equall number of Pastors be tryed each one of the dayes appointed for the tryall of the Presbytery and the commissioners of the congregations to be present on their day respectivâ— 3. Try the condition of every Minister particularly then the estates of the congregations and lastly of the Presbytery generally The tryall of the Pastors should be in this manner 1. Try each one in his graces and ability to discharge his calling in his furniture of books and other necessary helps of enabling with what fidelity aâ—d prudence he discharges himself in calling doctrin disciplin and conversation 2. For this effect enquire of the commissioners of his congregation what testimony he hath of his own Session and others of his flock and especially whether he reside in his Manse whether his life and the government of his family be such as he be not scandalous but edifieth his flock whether he teaches every sabboth once or twice or any other day besids in the week whether he keeps weekly convention with his Session for the exercise of disciplin whether he Ministreth the Communion yearly with due examinations preceeding whether he hath an establish'd Session of Elders and deacons whether he catechizeth weekly a part of his parishon whether he keeps an ordinary visitation of some families weekly whether he visits the sick and distressed when occasion requires whether he be diligent to remove all variances in his congregation Then try him if need shall be by expounding some passage of Scripture and by questions Enquire of him what helps he hath for advancement of his studies whether he hath the text of the Scripture in the originall languages what knowledge he hath of those tongues whether he hath the Translation of the old Testament by Tremellius and of the new by Beza with the vulgar English what books he hath for the common Heads and the ecclesiasticall history what commentaries he hath on the Scriptures specially on his ordinary Text whether he hath the Acts of Councels what writers he hath upon the controverfies of Religion whether he useth the conference of Brethren for his resolution in the doubts occurring in his reading and of whom whether he hath an ordinary course in reading the Scripture Ecclesiasticall histories and the controversies whether he makes any memoriall of his travels in writ What is his ordinary Text Whether he be provided to the parsonage or vicarage and whether he hath set any tacks thereof to whom and on what condition In whose hands are the tiths of his parishon and what Overture he can give for provision of a stipend there if it be not sufficiently provided And examin his Session-book When the brother is removed let the Presbytery be enquired one by one and declare upon their conscience what they know of his graces fidelity in doctrin disciplin and conversation After this tryall let him be judged and either approved or admonished or otherwise censured as the cause requires Next in the Visitation of congregations And congregatious Try every Minister particularly whether there be any Jesuites Papists Seminary-priests trafficquers against the Religion and peace of the countrey or any maintainers of them within that congregation Whether there be any witches excommunicat persons or disobedient unto the disciplin of the Church Whether there be any superstitious dayes keept by setting forth of fires or otherways Whether there be any superstitious places of pilgrimages wells or chappels Whether there be any not-communicants any homicides or deadly feâ—ds any adulterers incestuous persons Whither the sabboth be profaned by keeping of maâ—kets or working especially in time of harvest As they shall find in the premisses let them take order for reformation of any point thereof Thirdly concerning the visitation of Presbyteries Let And of Presbyteries the Moderator be enquired if they keep their ordinary meetings If they have their monthly handling of the Common Heads and disputations If they visit all the churches since the last generall Visitation If they take weekly or monthly account of their Brethren diligences in the discharge of their duty by catechizing their flock and visiting the families If any of their number be insolent and will not acquiesce in the determinations of the Brethren What unplanted churches are within their bounds VIII The Brethren that were appointed to consider the propositions of the Synod of Fife which are written before condescended upon the answers following 1. The Nationall Asse should be appointed and keept according to the Act of Parliament July 2. year 1592. the words are inserted even as they be here above P. 489. 2. If his Majesty shall proceed against Ministers according to his own declaration made and enacted in the assembly at Dundy in the year 1597. the desire of the second article is satisfied and no other thing is meant 3. The Act concerning application in Exercise should not be extended to forbid the application of Gods word unto the generall ends thereof which is lawfull in this manner This point of doctrin serves for refutation of such an error for the rebuik of such a vice for consorting men in such a case as for personall application it is to be advised whether it should be or not and how far And thinks good that it be argued in the Presbyteries which shall send with their Commissioners unto
b The Order of Knights among the Clergy began in England 273. e Three Orders of Religious Knights at Jerusalem 37. e Knowledge even of the Scriptures without obedience makes guilty 501. e L The Latin language was first authorized in Churches 19. b The first Latine Mâ—â—s in Constantinople 19 e The Latine Translation of the Bible is not authentical 49 it was corrected by Alcuin 3. e. by Erasmus S. 23. m again by Pope Sixtus V. S. 283. and again by Pope Clemenâ— VIII S. 283 e God's Lâ—w or Writings are unchangeable by men 336 e The reconciliation of the Lantsgrave with Charls the V. S 122. Divine Service was in the vulgar Language 142 143 154 187. Laws concerning Church-men 186 e. 188 190 194. 19â— 292. The League between France and Scotland 99. Several Lawyers testifie against Princes for giving civil power unto Prelates 528 b The Laying-on of hands by the Bishops S. 471 472. Leonard Caesar was burâ—t and why S. 94. m Legati à latere how they began and usurped 272. they were more desirous of gold than of doing good to souls 324 m A Letter of Sir Francis Knols concerning Bishop S. 471 472. A Letter of the Assembly of Scotland unto the English Bishops concerning the prâ—ssing of Rites S. 348 349. A Letter of Andrew Melvin unto Beza concerning the Church of Scotland in the year 1579. S. 401. another of his to the some purpose S. 444. A Letter of the L. James Stuart unto Francis King of France S 209. A Letter of Richard the II. King of England remarkable by Kings 460. e The Author of Lent is unknown 93 m. it is urged upon men 265 266. The Battel of Lepanto S. 285. m Liber Concordiae how contrived and carried S. 308. Life eternal is not by debt or merit but only of grace 175. m Litargies were manifold in England 61. m. and in Italy 91 Livonia became Christian 374. e Lituania became Christian 486. Luithpert Bishop of Mentz complains of the Doctrine corrupt at Rome 566. The causes of variance amongst the Lutherans S. 305. M The Offices of Magistrates and Ministers are distinct S 297. m. 298. e. 331 332. Marriage was forbidden within known degrees of kinred 189. e. and then restrained â—o seven degrees 278. The Marriage of Priests 19. b 26. e. 51. b. 64. e. 65. m. 66. b. 154. e. 261 262 265 329 b. 340. m. liberty thereof was sought by the Emperour and Duke of Bavier S. 278. e. 279. Mahumet's beginning and religion 53. The Manichees 278. The blood of Marâ—yrs is the seed of the Church S. 169. e. 170. 191. e Martin Luther the occasion of his first contradicting the present courses S. 56. his first assault against the manner of selling Indulgences S. 57. a remarkable discourse between him and a Legate Vergerius S. 103 104. a Popish tale of his death 120. e. he forbad that any should be called Lutherans 121. m. the manner of his death 122. The Virgin Mary was not free of sin 212 e how the worshipping of her began and increased 345 347. The Fraternity of â—he Virgin Mary began S. 282. b Mary Queen of Scotland her reasons for her Religion S. 343. they were answered by the Assembly 344. The Mass The Mass was made by Pope Gregory the I. 12. and opposed 91. it hath been oft changed 136 m. 145. e. trouble for receiving it 91. b the original and signification of the word 140. b. 145. b. the catalogue of them who give is rehearsed in the Mass 144. b. the Letany 141. e. and other Rites are marked in the pages following The breaking of the Bread is turned into a new Mystery 147. b. the manner of receiving is changed 148 m. the uses of receiving at the Mass 148. m. the Canon of the Mass confutes the Doctrine of a Sacrifice 151. and of Transubstantiation 152. and of denying the Cup 153 and also the opinion of Merit 153. m. an impious trick devised lately in the Mass 154. b Some Meats forbidden by the Pope 75. m There is but one Mediator 101 e The Merit of works is rejected 27. m. 101. e. 133. b 183. b m. 211 m. 337. e. 338. b. 340. b. 369. m. 478. e. 479. b. S. 16. Meritum or Mereri what it signifieth 27. m. 153. m. 331. m. 371. m. S. 291. m Michael the Greek Emperour would submit unto the Pope but the people would not 409 411. Many Ministers or Preachers are necessary S. â—34 m The causes of depriving Ministers S. 419. e. corruptions in the Ministry S. 462. Pleaâ— among Ministers how to be composed S. 426. m Miracles are not to be sought when the Gospel is established 95. e. 215. e. 487. e Late Miracles how they have been wrought 112. m The Miracles of Christ's child-hood are forged 213. m Monkâ— 47 49. they are described to be Monsters 528 b. they got liberty to hear Confessions c 295. m. more Orders of them were forbidden 387 e. their pernicious diversity should be reformed 541. b. their Revenues in England 557. m. their Jugleries S. 7 b 102. m e Monothelites 7. e. 65. m A Conference at Moupelgart between the Reformed S. 311. N In Navar Reformation was proclaimed and again it was forbidden S. 301. e In the Netherlands some light of the Gospel before the Reformation 550. S. 156 157. the Reformation began there 159. they were persecuted S. 72. m. they are more persecuted and indeavour their liberty S. 292. their first Synods S. 293. m. 295. e. their first union which continueth S. 295. m Some Doctrines of Nicolaus de Lyra 486 488. Nicolaus Tribunus Romae attempted to command the Pope and the Emperor 438. m Norway becomes Christian 269. 374. O The Oath of Fidelity unto the King 64. A Coronation Oath 274. The Oath of Fidelity unto the Pope 73. m. another 251. m S. 50 51. The Pope craves an Oath of Fidelity of William the Conqueror who refused to take it 275. The Oath ex Officio made and also condemned 556 b The prayer Offertorium in the Mass 144. b Offices of State were forbidden in England to be bestowed on the Clergy 501. b The Bishop's Official is described 382. The first Organs in Christian Churches 19. b None is without Original sin but Christ 17 338. m A Parliament at Orleans for Religion S. 141 142. P The Pall or Metropolitan Bishop's Coat 12 e. 20. m Patrick Adamson Bishop of Santand was excommunicated by the Synod of Fife and upon considerations was absolved by the National Assembly S. 450 451. again he was excommunicated 480. and before his death sought absolution 481. Patrick Graham the first Arch Bishop in Scotland that title he got from the Pope 562. Patrick Hamilton Martyr the Articles laid to his charge S. 169. The Temple Pantheon in Rome is dedicated to all Saints 15. Patriarks are multiplied 53. the correspondence of the three first Patriarks 363. m Paul was equal unto Peter 415 e A brief narration of
them 166. what are these Books 88. e. 103. m 112. e. 333. e. 435. m. 487. b. 477. b. 501. m. those are the Rule of all Doctrine 367. b. 369. b. 475. b. 502 543. e. and Judge of all Controversies 545. m. they should be expounded as the Writer would have them to be understood 96. m. how to finde the true sense of them 96. m. they are very profitable and sure 101. m. 213. m. 215. b 216 m. 217. m. 222. b. 224. b. the use of them is for the good of men 215. b. and for the ages then to come 172. m. 212. m. Children should be instructed in the Scriptures 216. m. they are a buckler against all Heresies 213. m. and the singular ground of Faith 221. e. 266. m. the Old and New Testament are alike and of the same Authour 213. e. 214. what the Scriptures reveal not we should not enquire 213. b. they should be translated into vulgar Languages 98. e. 99. b. 496. b. 501. m. how the Translations are to be examined 367 b. S. 31. b. Every family in Scotland was ordained to have a Bible and Psalm Book S. 401. The Scriptures were made subject unto the judgement of the Pope 249. m. they were rejected by the preaching Friers 488. and became unknown to many Church men S. 26. e. 27. b 166. e. 179. e. 182 m Some Signs of Christ's second coming 480. God only can forgive Sin 481. m. 550 m. when Sin is forgiven punishment is also forgiven 550. m. 551. b Simon Thurvey an arrogant Disputant became ignorant on a suddain 383 e Singing in Christian Churches began and was abused 141. m The King of Spain was called The Catholick King 518. m. the Spanish Inquisition S. 155. e The first Stations 13. A meeting of the Protestants at Smalcald S. 102. e. another there S. 105. a third there S. 109. Sweden becometh Christian 269. and Reformed S. 92. Some Scythians called Rhositi become Christians 184. m The Supper of the Lord. In the Lord's Supper the Bread and Wine were divided unto all 29. m. 334. m. 367 m. S 288. e. the unworthy eat not Christ but the Sacrament of Christ 102. m. 175. e. 183. e. the Bread was called the Figure or Sacrament or remembrance of Christ's Body 112. e. 133. m. 139. m. 146. e. 175. e. 181. m. 162. b. 228. e. 296. b. 367. m. e. 503. b. the Antient and Primitive form of administring the Supper 36. b. it was received daily and then each Lord's day 138. m. the Bread was not worshipped 146. m. 481. m. all did receive the Elements 146. e. 147 184. b. the Cup when denied unto the People 147. e. what was done with the Reliques 148. e. it should not be given unto the dead 176. e. the Bread remaineth after Conâ—ecration 505. b a forged distinction of oral eating visibly and invisibly 259. the Body of Christ is not in two places at once S. 16. e. a Book of the Lord's Supper was found in Holland and sent unto Luther and Helvetia S. 156 157. how the Controversie of the Lord's Supper begâ—n among the Reformed S. 85 agreement was â—ought S. 104 105. Bucer made a Retractation of what he had thought of Luther's opinion S. 160 165. Sursum Corda what these words in the Mass do teach 145. m Superstitions have a two fold influence S. 329. m T Taxes paid out of France unto Rome 428 429. The Tartars conquered the Lands of the Turks and lost them again 440. The Templaries or red Friers were condemned and their cause 455. Theophylact Bishop of Bulgaria his Doctrines 212 219. he is vindicated from the Romish Errours of Free-will Election by fore seen Faith or Works and of Transubstantiation and of Peter's Primacy 218 221. Thomas Arundel the cruel Bishop of Canterbury was plagued by God 557. m Thomas Becket 376. 377. The Thoughts of men are ruled by God 28. b Tithes should be paid 189. m. 190. m. 415. m. S. 348. Tithes were taken by the Piâ—hts from the Church and within less then ten years they lost Land and all 186. Transubstantiation 152 176. b. 181. m. 219 220 254. m. 255. A Decreet of a Roman Synod is contrary unto Transubstantiation 257. e It was not believed in Lombard's time 372. e It was made an Article of Faith 387. b It begot many new questions 417. m. 420. e How it came to be believed in England 227. m. and afterward was condemned 228 229. and in Italy 254. m. 552. It was not understood at Trent S. 264. Treason is punished 8. m The first Torches in Churches 13. m Many knew the Truth and durst not profess it 481. b Truth was called the greatest crime 477. b The Turks resist the Saracens 94. e. and overthrow them 271. Their first Emperour was Ottoman 492. e They take Constantinople 512. m. 525. Their cruelty and revenues 554. A dispute of a Turk with a Christian S. 151 153. V The Vandals become Christians 224 270. Vandalica Reformatio what 375. Ubiquity of Christ's Body is denied 373. b Vertue in men is of God's work and not mans 37. m The holy Vessels 144. e The holy Vestures of the Altar and of Priests and Bishops 144. 149. m The Priests of the Eastern Churches had but usual Vestures 144. m The Vestures of Preachers 385. The Title Vicar of Christ 322. m Vigiliae Siculae 395. m Vision concerning the estate of the Church 481. e. 539. b A Visitation of the University of Aberdein S. 362. The University of Paris began 99. e The University of St. Andrews began 557. b. and enlarged 559. Universities erected in Germany S. 4. e No Union in the Roman Church in respect of doctrine 489. m. S. 297. e. nor in their service S 280. e The title Universal Bihop was oppugned 9. and affected and obtained 13. where it is also expounded An Usurper reigneth craftily and wickedly 5. W Wafers in the Sacrament 147. e The Waldenses began 350. their number 351. their Doctrine is declared generally by the testimones of Romanists and Protestants 352. Articles imputed unto them 354. objections against them are answered 355. the occasion of their separation from the Roman Church 353. how they were persecuted 356 420. e. 423. e. 475. m. 476. their Articles and Disputes with the Dominicans 423 e 424. their Supplication to King Uladislaus and the Confession of their Faith S. 9. the Clergy would have them all in Merindol to be killed but King Lewes the XII would not S. 23. m. they are persecuted again S. 131 e. 140. e. they had liberty in Savoy S. 141. m. The Wars of Jerusalem began 271. at the first some did espy the finistrous ends of that expedition 272. m Westphalia becometh Christian 61. m Whitgift Bishop of Canterbury his earnestness for Rites his fawnâ—â—g on the Queen and his different genius from his Predeâ—essor S. 337 338. Free-Will is by God's grace 28. e. 96. e. 100. e. 134. e. 160 215. 180 b 211. e.
good works as is clear by the words following for when the Text saith That we may be holy and without blame before him he addeth Lest it come into ones mind that God hath chosen whom he willeth to be saved and thereupon one be slack and think it is not any more needfull to study unto vertue that one may attain life seeing they are already chosen according to the pleasure of God and there is no more hope unto others unto this he saith God hath chosen us that we should be holy and without blame that is that we should live in that holiness which God hath given unto us who have been washed in baptism therefore let us continue and keep a godly life Whence it is clear that he judgeth the moving cause to be the only will of God and thereupon follows that scruple which he removeth and this may be cleared from his words on v. 2. ch 2. 10. 3. Porsena marketh in the margine and Transubstantiation at the words of institution in Matth. 26 Panis qui sanctificatur in altario corpus caro Domini est non figura and the words in the line are When he saith This is my body he sheweth that the bread which is sanctified on the Altar is the same body of Christ and not an answering figure for he said not This is a figure but This is my body for by unspeakable operation it is transformed although it seem unto us to be bread because we are infirm and do abhor to eat raw flesh especially the flesh of man and therefore it appears bread and is flesh And on Mar. 14 When he had blessed that is had given thanks he broke the bread which also we do adjoining prayer This is my body this I say which ye take for the bread is not a figure only and some exemplar of the Lord's body but the body of Christ is converted into it For the Lord said The bread that I will give you is my flesh he said not it is the figure of my flesh but it is my flesh And again Unless ye eat the flesh of the son of man But you will say How is not the flesh seen O man that is because of our infirmity for because bread and wine are of such things wherewith we are accustomed we abhor them not but if we saw blood and flesh set before us we could not indure them but would abhor them therefore the mercifull God condescending unto our weakness keeps still the forms of bread and wine but transelementateth them into the vertue of flesh and blood These be his words without any fault in the translation Now behold the vanity of man's mind when it is fond on a thing Ixion as the fable is would so fain have had Iuno that he thought he had her in his imbracement when he had but the wind or cloud So the Romanists think they have here their transubstantiation when they have but words far different from what they do fancy In these testimonies they lay hold on two passages First The bread which is sanctified is the same body of Christ and not an answering figure I would they could conjoin the words on Mark It is not a figure only and some exemplar of the Lord's body Where the Authour denieth not simply or absolutely that the bread is a figure and exemplar of Christ's body but saith he It is not a figure only or it is not only a figure and some exemplar therefore according to his mind It is a figure and some exemplar but more then a bare figure and a special kind of exemplar Against whom is this said I have read it imputed unto some that the bread is a meer sign of Christ's body but I never read any who hath so affirmed except Socinians or Anabaptists So then in these words Theophylact speaks according to the mind of the Reformed Church But he saith It is the same body of Christ And so saith Christ himself This is my body and so say we Therefore the question is in what sence the bread is his body Next they say It is by transubstantiation of the bread into the body of Christ Here first mark that the former passage proveth it not 2. Where saith Theophylact so they say in these words By unspeakable operation it is transformed although it seem to be bread I answer In so great a matter the words ought to be considered attentively What is transformation it is two-fold if we speak properly external and internal External is when the outward form of a thing is changed into another but this is not in the Sacrament which keeps still the forms of bread and wine as it is said expressly in the words on Mark. Internal transformation is when not only the outward form is changed but the inward nature and essence of a thing is changed into another which was before as when Lot's wife was turned into a Pillar of salt or Moses's rod into a Serpent But Theophylact saith It appears bread and is flesh Wherefore he meaneth not a proper transformation but an improper kind and so saith the Reformed Churches The Romanists say he saith The bread is transformed into the body of Christ Where saith he so not on Matthew for his words are But the body of Christ is turned or converted into it It is one thing the bread is transformed into the body of Christ and another thing Christ's body is converted into the bread and therefore he saith God transelementeth the bread into the vertue of flesh So neither on Matthew nor Mark either first or last doth Theophylact assert a transformation or transubstantiation of the bread into the body of Christ but in the first place he speaks of a converting of Christ's body into the bread and in the other he speaks of a transelementation of the bread into the vertue of flesh and the Papists do hold neither one nor the other As yet I speak not of the truth of the matter nor of the meaning of the Authour but shew how the Papists delude themselves with his words As for his meaning in this matter unless his words be contrary one to another the first words must be expounded by the latter that is when he saith The body of Christ is converted into the bread he meaneth God keeps still the forms of the bread and wine both outward and inward but transelementates them into the vertue of Christ's flesh and blood that is from bare and earthly things he translates them into another rank for this is the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set in another file or rank of things even of spiritual things even of sealing and conveying unto us the vertue of Christ's body and blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly is to remove a souldier from one file into another and then the souldier changeth not his nature but his place and use and so it is with the elements of the Sacrament And we may be the more