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
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
Evangelists say For many and one For you because the Disciples are amongst the many but none saith For all And lest I be judged to search thus rashly holy Jerom expounding that Text The Son of Man came not to be served but to serve and to give his soul a ransom for many saith When he took the form of a servant that he might shed his blood for the World and said not he would give his soul a ransom for all but for many that is for them which were to beleeve in him In this exposition according to the Catholick faith he teaches that only Beleevers are understood ....... Who dare contradict so clear lights confirming their doctrine by Evangelical sense but which are not ashamed to appear without light And that I may speak with leave and reverence of so great a man John Bishop of Constantinople Chrysostom not seeing this sense flowing from the fountain of the Gospel when he expounds that of the Apostle That by the grace of God he should tast death for all men not for Beleevers only said he but for all the World and truly he died for all men But what if all men beleeve not He hath done his part But when he thought thus he hath not confirmed it by a Divine testimony And if any hath shewed or shall shew unto your Excellency that one Faustus hath written far otherwise of the things credit ye not him who erreth c. 21. At the same time was also question of the presence of Christ's body in the Sacrament Charls the Bald gave in command unto Bertram a Priest at Corbey to search and write what was the doctrine of the Fathers and ancient Church in this article Trithemius saith Bertram was singularly learned of an excellent eloquence and utterance pregnant in judgment and no less famous for holiness of life and writ many excellent Treatises whereof few have come to our hands In obedience unto his Soveraign he did compile a Treatise De Corpore Sanguine Domini which is all inserted in Catal. test ver lib. 10 and was lately translated into our language and Printed at Aberdeen so that who pleaseth to read it may easily find it Only the estate of the question I set down here with an argument or two and his conclusion your high Excellency desireth to understand Whether that Body and Blood of Christ which is received by the mouth of Beleevers in the Church be taken in a mystery or according to literal verity that is whether it contain some secret thing which is only manifest to the ey of faith or without the vail of any mystery if the eys of the body behold that outwardly which the soul and mind do behold inwardly Unto this he adjoineth another Whether it be the same body which was born of the Virgin Mary and which suffered and died Concerning the first he shews that the word literal verity signifieth a demonstration of a thing in its proper and manifest signification as when it is said Christ died And that in a figure is when a thing is signified in an over-hallowing vail or trope as when Christ saith I am the Vine such speeches say one thing and signifie another saith he His first reason is If the Sacrament of Christ's body and blood be celebrated without any figure it is not properly called a mystery wherein is no secret thing nothing removed from our corporal senses But that Bread which by consecration of the Priest is made the body of Christ shews one thing to the outward senses of men and crieth another thing inwardly to the souls of Beleevers outwardly the bread is the self-same that it was before for we see the same shape and colour and the same tast is perceived but inwardly a far more excellent different and precious thing is signified and exhibited because it is heavenly and divine that is the body of Christ is shewed unto us yet not seen with fleshly eys but is seen taken and eaten by the looking of a beleeving soul The wine also which by consecration is made the Sacrament of Christ's Blood representeth one thing outwardly and contains another thing inwardly for what see we outwardly but the substance of wine tast it and it is wine smell it and it savoureth wine look on it and you see the colour of wine But if it be considered inwardly in the mind it tasts not as wine but as the blood of Christ unto the beleeving soul and it is acknowledged such when it is seen and so it is approved when it is smelled These to be such it is manifest because none can deny but that bread and wine is only figuratively the body and blood of Christ for as is clearly seen and known no flesh is in that bread nor can any drop of blood be pointed forth in that wine whereas nevertheless after consecration they are not called bread or wine but the body and blood of Christ After thirty other arguments proving a figure in these words This is my body he comes to the other question and hath this argument The flesh of Christ which was crucified did shew no more outwardly then it was in it self because it was the flesh of a very man to wit a true body under the form of a true body But we must consider in that bread not only the body of Christ but the bodies of all Beleevers are also represented in it for which cause it is made of many grains of wheat because the body of the Church is made up of many beleevers of the word of Christ for this cause as in the mystical bread the body of Christ is understood so also in the same mystery the members of the Church are represented to be one in Christ and as not corporally but spiritually that bread is called the body of the Church or beleeving people after the same manner also it must be understood to be the body of Christ not corporally but ........ Also the things which are alike are comprehended under the same definition But concerning the true body of Christ it is said He is very God and very Man who in the latter time of the World was born of the Virgin and these things cannot be said of the body of Christ which is consecrated in a mystery in the Church therefore according to a certain manner only is it to be the body of Christ and that manner is by a figure and in resemblance that so the truth of the thing it self may be the more sensibly understood In the prayers also which are said after the mystery of the body and blood of Christ and wherein the people answer Amen the Priest uttereth these words We beseech thee O Lord which are partakers of the pledges of eternal life that what we touch in resemblance in this Sacrament we may receive it in the manifest participation of the thing it self Now we know that a pledge or resemblance is of another thing resembled that is they are not to
assured that this is the mind of Theophylact because for confirmation he adds The Lord said The bread that I will give you is my flesh and on these words in Ioh. 6. he saith Note well that the bread which is eaten by us in the Sacrament is not only some figuration of the Lord's flesh but the same flesh of the Lord for he said not The bread that I will give is a figure of my flesh but it is my flesh for by mysterious words it is transformed by mystical blessing and accession of the Holy Ghost into the Lord's flesh And at the words Vnless ye eat the flesh of the Son of man he addeth When we hear unless ye eat the flesh of the Son of man ye shall not have life we must in taking the Divine mysteries or Sacrament hold undoubted faith and not ask what way for the natural man that is who follows human and natural thoughts is not capable of spiritual things which are above nature and so he understandeth not the spiritual eating of the Lord's flesh of which they who are not partakers are not partakers of eternal life because they have not received Iesus who is eternal life for it is not the flesh of a meer man but of God and is able to Deifie us to wit being united unto the God-head That flesh is also verily food because it indureth not for a little time nor can be corrupted as corruptible food but it is a help unto eternal life In these his words we see that he speaks not absolutely as he did seem to speak on Matthew but as he spoke on Mark The bread is not only some figuration and then he saith It is transformed by mystical blessing and accession of the Holy Ghost And then he saith In taking the Divine mysteries we must hold undoubted faith then they who have not faith undoubted cannot eat that mysterious Sacrament And we must not ask what way to wit as they do now whether the substance of the bread be turned into the substance of Christ's body or whether the substance of the bread is turned to nothing and Christ's body comes into the form of the bread or c. Theophylact is far from asserting any of these waies And when he saith That flesh is verily food because it indureth not for a little time nor can be corrupted he speaks not of the visible bread which experience teacheth to be corruptible but he speaks of the Lord's flesh which we receive by faith In a word then Theophylact speaks nothing of transubstantiation but rather against it and the Papists delude themselves and abuse his words A fourth thing they object out of Theophylact that he asserts the Primacy of Peter when he saith on Joh. 21 He who durst not ask concerning the Traitour but did commit the question unto another now the government of all is concredited unto him And on the margine Porsena addeth Praefectura omnium Petro tributa and it follows as if Christ were saying unto Peter Now I bring thee forth that thou mayest govern the world and follow me and on the margine Praeest Petrus orbi But to expound these words as if Peter were the only governour of the World and the government of the World were wholly concredited unto Peter alone is far contrary unto the words and mind of Theophylact as we have heard from him on Gal. 2. where he asserteth that Paul was equal unto him and on Matth. 16 where he asserteth that all the Apostles were of equal authority Peter therefore was a governour of the world but not the only governour for all the Apostles were as much governours as he in respect of power since the power was given unto them all with one and the same words as Theophylact asserts and whatsoever power they had yet they had no civil power because as we have heard from Theophylact on Rom. 13. all souls even Apostles must be subject unto the Civil Magistrate Neither do the words of Porsena insinuate so much as they would have for Praefectura and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a subordinate power and a little jurisdiction yea and for the most part a conjunct power as Praefectus urbis which at Rome were two conjunct and subordinate unto the power of the former So this is all the power which they can bring unto Peter from the words of Theophylact and we may see how in many particulars he differeth from the Tenets of the Romish Church and favoureth them not in the main things wherein they pretend to have his consent 4. Radulph a Benedictine of Flaviak in this Century writ 20 books on Leviticus and 14 books on the Epistles of Paul as witnesseth Gesner In the Preface on Levit. he saith Although it should move us not a little to beleeve that the world was contrary unto the faith and now is subject unto the faith and that the faith was declared by so many miracles and testified by the blood of so many Martyrs yet the singular ground of faith is in the Scriptures when it is clearly seen to be fulfilled in our daies which we know was prefigured and foretold so many years by the Sacraments of the Fathers and Oracles of the Prophets Here by the way note that not only Radulph but many others of the more ancient Fathers do use the word Sacrament for the rites of religion yea and for mysteries and very largely or homonymously Lib. 1. cap. 1. Our Lord Jesus Christ is our Altar because we lay our oblation on him for if we do any good thing we hope that by him it shall be accepted of the Father and therefore the Apostle Peter saith Offering spiritual sacrifices acceptable unto God through Jesus Christ ..... The authority of the Holy Scripture doth furnish unto us matter of holy thoughts Ibid. Scarcely can any good work be perfected without admission of some sin it is therefore to be feared lest when the reward of perfect devotion is expected the punishment of our guiltiness be required of us Lib. 2. cap. 2. That Angel is none other but our greatest High-Priest of whom we speak to wit he was sent by the Father unto men and sent again from men unto the Father to plead the causes of men before the Father he being the Mediatour of God and men Ibid. cap. 4 Whatsoever man can do for himself were no way sufficient to obtain forgiveness unless the immaculate sacrifice of that Just one did commend the repentance of sinners Lib. 5. cap. 3 When ye do any good thing ascribe not the very affection of godliness unto you as if ye could do it of your self for it is God which worketh in us at his good pleasure both to will and to perfect ..... he who ascribeth grace unto himself must necessarily lose grace for which he was not thankfull Lib. 6. cap. 3. He dieth who discovereth his head because while he expects salvation another way then by the grace of Christ he doth
Virgin foretold of tribulation and schism is come to pass but what she spoke of good Pastors and Reformation is not as yet He was Bishop of Florence in time of the Councel at Constance 17. Pope Gregory the XI by his Bull commanded John Arch-Bishop of Prague to persecute Militzius a Bohemian because he had said Antichrist now reigneth and he had private congregations among whom were some harlots whom he had converted and of whom he said These are to be preferred unto all the religious Nuns Jacob Misnes a writer about the year 1410. testifieth that Militzius said He was moved by the Spirit to search the Scriptures concerning the coming of Antichrist as also to preach at Rome that the Pope is the Antichrist and that the Church is laid desolate by negligence of Pastors she aboundeth in temporal riches and is void of spiritual Also that many now seem to deny Christ because though they know the truth they dare not profess it for fear of men Fox in Act. 18. Henry de Jota or Heuta taught at Vienna in Austria about the year 1380. All men without grace do but sin when they do their best works because the person must be accepted before his works be accepted God and not a Priest forgiveth sin and the Priest doth but declare out of God's word whom God doth binde or loose As Jerome had taught It is better to confess unto a learned Priest although he hath no jurisdiction then to an unlearned Priest having it reservation of cases unto the Pope or his Bishops is not of God's Law but from men since all Priests have a like power of the keys all God's counsels are commandments 19. John Munziger Rector of Ulme about the year 1384. taught The bread of the Eucharist is not God nor should be worshipped as God The Monks contended against him and the matter was referred to the University of Prague there his propositions were approved and nevertheless the bread must be worshipped said they for the concomitancy of the Deity 20. Gerhard Ritter wrote a book about the year 1350. which he called Lachrymae Ecclesiae about the year 1384. Alvarus Pelagius wrote another Planctus Ecclesiae Ubertin Bishop of Chema wrote Onus Ecclesiae The matter of them all is to mourn for the corruptions and abominations of Popes Cardinals Bishops Canons Priests and Monks c. Ubertin in cap. 19. saith A Reformation shall never be but in a general free and godly Councel he saith There is great need of Reformation but I fear this age is not worthy of a lawful Councel In cap. 22. Some Monasteries are more like to Stews of Venice then houses of God Catal. test ver lib. 18. 21. About that time an Epistle was divulged in Germany under the name of Wenceslaus where the Emperor exhorteth Church-men to set themselves at liberty from the thraldom of the Pope saying By the Princes of the Priests the Church is prophaned the Priesthood is defiled all order is confounded all Religion is corrupted all things belonging to laws manners faith or discipline is undone and confounded even that although our Savior suffered many things by men of the Synagogue yet now he suffereth more by our Princes of Priests There is also a vision of an holy man concerning the A vision of the Church estate of the Church He saw a woman with Princely apparel and thought that she was the blessed Virgin but she said I am not she whom thou thinkest me to be but the figure of her for whom thou groanest so oft and prayest to wit the Church whose sorrow is marvelous and her malady flowing from the head through all the members even to the feet and that thou mayest condole the more with me behold the causes of my grief then laying off the Crown she bowed her head unto him and he saw the upper part of her head cut after the manner of a cross into four parts and worms crawling out of her brains and wounds full of matter then she said Behold by those things in my head thou mayest understand the maladies in my other members and having spoken so she vanished In this Epistle is honorable mention of Marsilius de Padua and John de Janduno Morn in Myster 22. John Peter of Ferraria a famous Lawyer of Papia about the year 1397. is usually called Practicus Papiensis as he wrote Practica utriusque Iuris there he saith It is fond to say and abominable to hear The Pope is superior to Caesar The Pope can by no Law have temporal dominion nor possess Cities and Provinces what he hath he hath it by violence The temporal sword should be taken from him or Christendom shall never be at peace By foolishness of Princes are they become the drudges of Priests Whom the Pope absolveth from their oath he maketh them perjured The Clergy have their consciences in their hoods and laying them aside no more conscience appeareth Let some good Emperor arise against them who long since for the cause of devotion and now by avarice have undone all the world and brought to naught the estate of the Empire and of all Laicks John Andreae who was called Speculator Monarcha juris was wont to say Rome was first founded by robbers and now is returned to the same estate All these and more passages are razed out by Index Expurgat pag. 43. of Plantin's Edition 23. In time of Boniface the IX was published a dialogue of Peter and Paul with the title Aureum speculum In the preface the Author saith All the Roman Court from the sole of the foot to the top of the head is manifestly blinded with errors and with the poison of those errors she hath made drunk all the parts of the world almost Then he divideth his matter into three heads saying 1. I will describe the most grievous errors of the Roman Court 2. I will confute her erroneous and uncatholick writings and sayings 3. That all the Court of Rome is in danger of damnation And these I will declare by most true grounds so he prosecureth them severally And after many lamentations as despairing of Reformation Paul saith Only the Son of God I wish would reform his Church And lest it be thought that this was his judgement only he said in the preface All men do groan privately but none dare speak it forth Nor can this manifold corruption be concealed in the Court for when some said The Pope cannot be guilty of simony even in bestowing of Benefices for money his Secretary Theodor a Niem said It seemeth unto me to be very unjust certainly it is uncivil and against good manners to sell for money unto unworthy persons that which should be given freely unto the worthy onely and that the Pope who is above others and from whom others should have a rule of their doings is guilty of such a crime certainly he cannot punish others for that fault whereof himself is guilty And he saith Many good Masters in Divinity
him silence and said Hereafter thou mayest answer unto them all together if thou wilt He said How can I answer unto all these at once I am not able to remember them all The Cardinal of Florence said We have heard thee enough Huss besought them to hear him lest others conceive amiss either of them or of him When they would not hear him he kneeling committed all the matter unto the Lord God and to Jesus Christ as he hoped at their hands to obtain all his desire Lastly It was imputed unto him that he had said There is a fourth Person of the Deity and a certain Doctor heard him speak it Huss craved the Doctor 's name A Bishop said That is not needful Then he said O miserable man that I am who am forced to hear such blasphemy and slander They said He hath appealed unto Christ which is heretical He said O Lord Jesus whose Word is here openly condemned I do again appeal unto thee who when thou wast evilly intreated of thine enemies didst appeal unto God thy Father committing thy cause unto the most just Judge that by thy example when we are opprest with manifest wrongs we should flie unto thee The definitive sentence was read declaring That by the Councel it was ordained for his heretical doctrine to degrade him publickly from his Priestly Order c. When the sentence was reading he did now and then interrupt them and so oft he was commanded to be silent when it was read of his obstinacy he cried I was never obstinate but was always desirous and now I desire to be taught by the holy Scriptures and am ready to imbrace the truth When his Books were condemned he said Why have ye condemned those Books since ye have not proved by one Article that they are contrary unto the Scriptures or Articles of Faith and what injury is that unto me to condemn my Books written in the Bohemian tongue which ye never saw Often times he looked up to Heaven and prayed When the sentence was ended he kneeling said Lord Jesus forgive my enemies by whom thou knowest I am falsely condemned and that they have used false witnesses and slander against me forgive them for thy great mercies sake Many of them laughed at this prayer Then seven Bishops who were appointed to see the execution put on him the Priestly vestures as they put on the Alba he spake of the white vesture wherewith Christ was clothed and mocked So in all the other things he comforted himself with the example of Jesus Christ When all the vestiments was put on a Bishop exhorted him to change his minde yet and provide for his welfare and honor He went to the top of the scaffold after the custom and being full of tears spake unto the people saying Those Lords and Bishops exhort me that I would profess here before you that I have erred which if it were to the infamy of any man they might happily perswade me but now I am in the sight of the Lord my God without whose ignominy and grudge of my conscience I can no way do what thy require of me with what countenance could I look up to Heaven with what face could I look on them whom I have taught of whom there is a great number if by my example it come to pass that the things which heretofore they have known to be most true should now be made dubious I will never do it nor give any such offence that I might seem to think more of this vile carcase which is condemned to die then of their salvation A Bishop said Behold how he continueth in his pernicious errors Then he was commanded to come down to the execution And a Bishop took the chalice from him saying O accursed Judas why hast thou forsaken the way of peace we take from thee the chalice of thy salvation John said I trust in God my Father and in my Lord Jesus Christ for whose sake I suffer these things that he will not take away his chalice of redemption but I have stedfast hope that I shall drink thereof to day in his Kingdom The other Bishops took away the other Priestly things and each of them accursed him He answered He willingly suffered their curses for the name of Christ At last those Bishops began to contend with what instrument his shaven crown should be un-priested with a razor or cizers John then turned unto the Emperor and said I marvel that when they are of a like cruel minde yet they cannot agree in the manner of their cruelty At last they cut off the skin with cizers and said Now the Church hath taken from thee all her ornaments and priviledges and nothing remaineth but that thou be delivered into the hands of the Magistrate Then they caused a crown to be made of paper almost a cubit deep upon it they painted three black divels with this title above them HAERESIARCHA When he saw it he said My Lord Jesus for my sake hath born a crown of thorns why then should not I bear this light crown be it never so ignominious truly I do it willingly When it was set upon his head a Bishop said Now we commit thy soul unto the Divel John lifting up his eys to Heaven said But I commend my soul into thy hands O Lord Jesus who hast redeemed me Then said the Bishops unto the Emperor This most sacred Synod of Constance leaveth unto the Civil Power this John Huss who hath no more to do in the Church of God The Emperor commanded the Duke of Bavier who was standing in his robes holding the golden Apple with the Cross in his hand to receive the Prisoner from the Bishops and deliver him unto the Sergeants When he was led to the place of execution he saw before the Church-dore his Books burning he smiling exhorted all men that they should not think that he died for any error or heresie but only for the hatred of his adversaries charging him with crimes most falsely All the City followed him in Arms. When he came to the place of execution he kneeled down and lifting up his eys to Heaven he prayed and said certain Psalms namely the 31 and 51 they who were near him heard him repeat oft the verse Lord into thy hands I commend my spirit The People said What he hath done before we know not but now he prayeth devoutly Some said It were good he had a Confessor A Priest sitting on a horse's back answered He may not be heard who is a condemned Heretick While he prayed and lifted up his eys to Heaven his paper hat fell off his head a Souldier took it up and said Put it on again that he may burn with his Masters the Divels When he arose from praying he said with a loud voice Lord Jesus assist me that with a patient and constant minde by thy most gracious help I may indure this ignominious death unto which I am condemned for preaching thy most holy
and in this confidence I will never be ashamed for the oil of mercy is not kept without the vessell of assurance this is the confidence of man to mistrust himself and rely upon God to trust in our own works is not faith but unbelieff sins are remitted by the mercy of God and we should believe that sin can not be forgiven but by him against whom we have sinned and who can not sin and by whom only all sins are pardoned In the end when unto his lingring sicknes was added an hot fever he held the crosse in his armes saying Abide in mee ô sweet Saviour that I may abide in thee He took the sacrament in both kindes and repeating the same words he rendred his most glorious soul unto God who gave it So Ja. Thuan. hist Lib 21. and Pe Soave hist conc Tri. lib. 5. saith After his death Constantius Pontius was committed to prison for suspicion of heresy who was Confessor of Charles the Emperour in time of his solitariness and in whose armes he died This Pontius died in prison and Philip caused one to burn him in effigie and used such cruelty against his dead body that many were amazed and looked for no mercy from him who had been so merciless to that man whose infamy was not without the aspersion of his dear father II. FERDINAND II. assembled the Electours at Frankford and shewed the renuntiation of Charles this was accepted and he was received by them He sent for confirmation of the Romane Court Ere the Ambassadour was heard the Cardinals object The Imperiall seat can not vaike but by death or deprivation or eiuration and the last two belong unto the Pope only for as the Pope only can depose so eieration can be made before him only as for anything that had passed in Germany it was done by hereticks which have lost their power and therefore Ferdinand should purge himself in judgement and do pennance and send his Proctour with full power to renounce all that was done and he should submitt all unto the pleasure of the Pope only When the Ambassadour craved to be heard the Pope said Charles could not renounce but in his presence only nor can Ferdinand accept without his consent therefore he must satisfie within three months for such things as the Cardinals have to lay unto his charge So his Ambassadour was not heard Grisman advertiseth the Emperour who willed him to shew that if he were not admitted within three dayes he should make protestation that seing he had waited so long and could not be heard to the dishonour of his Master he will return that the Emperour may advise with the Electours what shall be most expedient unto the Imperial dignity Briefly Ferdinand could not be confirmed at Rome untill Pope Pius 4. Thuan. hist Lib. 21. An. 1559. Ferdinand held a Diete at Ausburgh where the Oratours of sundry Nations vere present and the Protestants did present their grievances to wit that albeit peace of religion was concluded confirmed by subscriptions seales yet the judges of the Chamber had enacted strict lawes in mixt causes against them and seing controversies do depend on religion they should be suspended conforme to the Articles of peace nor would the Popish Princes and Magistrates suffer their subjects freely to professe the Augustan Confession nor suffer them to sell their lands as the Articles do permitt that they may dwell in other territories but they imprisoned them or sent them away empty The other party wanted not replies The Emperour appoints another meeting when his Deputies shall hear both parties more fully The Protestants were content if a like number of Judges were chosen of both parties At that time they petitioned that liberty might be granted unto bb and clergy but it was not granted Ferdinand was addicted to Popery yet was not an enemy to Protestants Ere he was Emperour he was continually for warrs but afterwards he was desirous of peace He caused his son Maximilian to be chosen King of the Romanes An. 1561. and died An. 1564. CHAP III. Of diverse COVNTRIES IN the year 1516. Pope Leo X. under pretext to collect money for wars The occasion of the Reformation against the Turk sent indulgences through all Christendom granting pardon of sins both for guilt and punnishment unto all which would give money and extending this grace unto the dead if any would buy for them for his will was that for whomsoever the disbursment was made albeit they were in purgatory they should be free from their pain granting also liberty to eat eggs and milk on fast daies and to choose a Confessour unto themselves c. He began to distribute this harvest ere it was well sown giving unto certain persons the benefit to be reaped out of certain Provinces and reserving what pleased him for his own treasury Especially he gave the gain of Saxony and other parts of Germany about the seacost unto his Sister Magdalen and her husband Francis Cibo the base son of Pope Innocent VIII for recompense as he pretended of the charges the house of Cibo had sustained in the daies of Alexander VI. who was an enemy to the house of Medices and had chased Leo and others of that family out of Rome Magdalen living then at Genua agrieth with the B. Angelus Arembold and he proclaimed to give that power of selling these indulgences in Germany unto any which would ingage to bring up most money even so sordidly that none of credit would contract with him yet he wanted not merchants Pe. Soave in Hist. Conc. Trident. and he went into Denmark and Sweden Among these merchants was John Tecelius a Dominican who was once condemned by the Emperour Maximilian for adultery to bedrowned in the River at Ispruck but by intercession of Duke Frederik had escaped At this time returning into Germany he began to teach how great power he had from the Pope that albeit a man had defiled the Virgin Mary and had got her with childe he had power to forgive that sin for money and he had power to forgive not only sinnes already committed but whatsoever in one shall committ afterwards Shortly comes forth a little book under the name of Albert Bishop of Mentz commanding the pardoners to set forth these indulgences most diligently Joann Sleidan Commentar Libr. 13. It was the custom of Saxony that the Augustinians were imployed in the selling of Indulgences but Tecelius would rather employ the Dominicanes and they spent prodigally in taverns what others did spare from their necessaries to buy the pardons So the luxury of the pardon-mongers and the preaching of the Dominicans were scandalous to very many of all estates and the Augustinians took it ill that they were deprived of their priviledge Pe. Soave Iby II. MARTIN LVTHER was borne in Islebia a town of Mansfield The beginning of Martin Luther An. 1483. in the 22 year of his age he had finished his course of Philosophy in Erford
a Model of presbyterian gouvernment was drawn up and Elders were chosen again This was setled by consent of the Senate so that from the Sentence of the Presbytery it should not be lawfull either for Minister or people to recede Though both Senat and the people did agree thereunto as consonant unto Gods worde yet some not only of the people but even of the chief men did manifest their dislyke of it yea some Ministers which afterwards were found guilty of some wickednesses though they did not openly oppose it yet under hand they wrought against it pretending the example of other Churches where no excommunication was used and some cryed out that it would introduce again a Popish tyranny But he overcame these difficulties by shewing that not only the true doctrine but discipline also must be warranted by the Worde of God and that this hath the approbation of the most learned men of that age as Oecolampade Zuinglius Bucer Melanthon Capito c. which he proved out of their books and telling them that other Churches were not to be condemned which had not proceeded so far nor those Ministers which had found that their people needed not such censure and lastly shewing a vast difference between the Popish tyranny and the easy yoke of the Lord. So that at last the discipline was establisht Novemb. 20. 1541. Nevertheles some loose men would not be tied unto that Discipline but sought to break it especially in the year 1546 Amedius Perrin and ambitious man could not endure Caluins thunderings against his lasciviousness and began to discover what he and his associats had for a time been contriving The Senate took notice of him he held him silent a while but the contrived wickedness brake out more openly for one of the Senate blamed Caluin of falle doctrine The cause was heard before the Senate and that Senatour was condemned of slander and two Ministers which had set him on were conuicted of drunkenness and removed out of their places Caluin shews still that the life of Christianity consists not so much in profession of truth as in the practise of godliness Then Perrin and his associats do appeal from the Presbytery unto the Senate The Presbytery pleadeth their Constitutions agreeable unto Gods worde and setled by autority and therefore that their priviledges might not be infringed The Senate granteth that it should be so and because Perrin would not be ruled they depose him from his Captainship An. 1547. but the next year he was restored by the prevalency of his friends In the year 1552. one Berteler was suspended from the sacrament for sundry faults he craves that the Senate would absolve him Caluin in name of the Presbytery oppones shewing that the Magistrate should preserve and not destroy good discipline of the Church But the false calumnies of the adversary pretending that the Presbytery did encroach upon the authority of the Magistrate prevailed so that in the Common-Councel it was decreed that the last appeal ought to be unto the Senate who might absolve whom they thought fit So Berteler gote Letters of absolution confirmed with the publick seal Then Perrin and his associats hoped for one of two either that Caluin would not obey this mandate and so he would be oppressed by the people or els if he did obey it were easy to contemn the Presbytery and they might follow their licenciousness Caluin understood this but two dayes before the administration of the sacrament in September and in his Sermon when he had spoken much against the profaners of the sacrament said I following Chrysostome will rather suffer myself to be slain then this my hand shall reach the holy elements to those who have been judged contemners of God These words did so prevaile though the men were head strong that Perrin sent privatly unto Berteler and advised him not to obtrude himself upon the sacrament So it was peaceably administed through Gods mercy In the afternoon Caluin preached on Acts 20 where Paul took his leave of the Ephesians and professed that he would neither oppose nor teach others to oppose the Decree of the Magistrates and he exhorted the Congregation to continue in that Doctrine which they had received and seeing said he things are come to this passe give mee leave Brethren to use the words of the Apostle unto you I commend you to God and the words of his grace These words daunted the wicked wonderfully and prevailed much with them all The next day the Common-Counsel was assembled and the whole Presbytery entreated that they might be heard in giving reasons for abrogating the forenamed Act concerning the Appeal This was assented their mindes being much changed and it was decreed that the Act should be suspended and that the judgement of the four Helvetian Churches should be craved therein and in the mean time nothing should be done prejudiciall to the Lawes formerly established Thus the faction was diverted from Caluin but afterwards they sought to bring the storm on Farell who in these dayes came from Neocom into Geneva and in a Sermon sharply reproved the factious partly knowing the equity of the cause and partly relying upon his authority which he had formerly amongst them When he was gone that faction complained that he had done them wrong and procured that one was sent unto the Senate of Neocom to cause Farell appeare at a day appointed Farell came again to Geneva not without danger for that faction cryed out that he deserved to be thrown into the river An honest young man said to Perrin that Farell the common Father of the City should not be wronged and he with another Citizen took upon them to stand by Farell at the day of hearing His adversaties were astonished and of their own accord craved pardon So Farell was dismissed Then came answer from the four Helvetian Cities who unanimously confirmed the Ecclesiastical Policy as it had been before established Behold here what sort of men did oppose the Presbyterian Discipline to wit loose and ambitious men XLI Francis 2. King of France did maintain James Faber and his Persecution in France Printer against the Sobonists and he professed a desire of Reformation when he sought aleagve with the Protestants at Smalcald nevertheless he would not have the Pope to judge so of him and therefore he continued in persecuting them which were for Reformation Who can tell all the barbarities that were committed in France from the year 1538. untill the year 1589. yet for exampls sake we will touch some In that year 1538. Aprile 13. a young gentleman of Tolouse was burnt at Paris for eating eggs in Lent Remarkable was that horrible impiety An. 1545. against the Waldenses in Merindole Cabriers When those heard of the Reformation in Germany they were glade and sent for some preachers by whom they received clearer information and with more courage did avowe the faith of their ancestours They were delated for rebellion against the King and this
the Scripture requires This was by and by reported to the Bishop in words varying a little that a Bishop must be a preacher or els he is a dumbe dog He is sent for and said The reporters are manifest liars The reporters are called and they affirm that he had said so and they profer to bring more witnesses He still saith They are lyaâ—â— More witnesses are brought and many come to heare Then said Seton My Lord you may consider what eares these asses have they can not discern betwixt Paul Esaie Zacharie and Malachie and Frier Alex. Seton I said indeed Paul saith A Bishop should be a teacher Esaâ—e saith shepherds not feeding their flocks are dumbeâ— oggs Zacharie saith they are idle pastours and I declared what those have said and my Lord if you be not offended at them you can not be offended at mee therefore I say again these men are manifest lyaâ—s which have reported that I called you or any other Bishop no Bishops but belly gods The Bishop was offended but durst not at that time proceed against him because he was learned bold and in favour with the King and his Confessour But he and his complices did judge it not expedient such a man to bee with the King and so they endeavoure to make him odious unto the King and call him an heretick The King did remember how in private confession the Frier had admonished him for his lusts of the flesh and loved noâ— such advice and said He knew more of that man than any of them and then subscribes their accusation and promiseth to follow their advice in punishing him and all of that sect Seton is informed of these things and fleeth to Berwick whence he wrote unto the King in this manner Most Gracious Soverain Lord under the Lord and King of all of whom only thy Highness and Majesty hath power and authority to exercize justice within thy realme under God who is King Lord of all realms and thy Seatons letter against the iniquity impiety usurpation of bb and his advice to the King Ma. and all mortall Kings are but servants unto that only immortall Prince Chr. Jesus .... It 's not unknown to thy gracious Highness how thy Mas. somtime servant Oratour and ever shall be to my lifes end is departed out of thy realme ..... but I believe the cause of my departing is unknown which only is Because the bb and churchmen of thy realme have heertofore had such authority over thy subjects that apparently they were rather King and thou the Subject which unjust regiment is of it self false and contrary to holy Scripture Thou art the King Master and they are thy subjects which is true and testified by the word of God And also because they will give no man of whatsoever degree whom they once call hereticks audience time nor place to speak and use defence which is against all lawe .... So that if I might have had audience and shewd my just defence .... I should never have fled .... albeit it had cost mee my life But because I believed that I could have no audience they are so great with thy Ma. I have departed not doubting but moved of God untill a better time that God illuminate thy Ma. even to give every man audience as thou shouldst mayst and art bound by the law of God who are accused to death And to certify thy Highness that these are not vain words here I offer me to come into thy realm again if thy Ma. will give mee audience and hear what I have for mee according to the word of God and cause any Bishop abbot frier or Secular which is most cunning some of them can not read their Matins who are made Judges of heresy to impugne mee by the law of God and if my part be found wrong thy Ma. being present and judge I refuse no pain .... and if I convince them by the law of God and that they have nothing to lay to my charge but the law of man and their own inuentions to uphold their own glory and pridefull life and dayly scourging thy poor subjects I refer myself unto thy Ma. as judge Whether he hath the victory that holds him at the law of God which can not fail nor be false or they that hold themselves at the law of man which is very oft plain contrary and therefore of necessity false for all thing contrary to verity which is Christ and his law is of necessity a ly And to witness that this comes of all my heart I shall remain at Berwick whil I shall have thy Mas. answer and shall without fail return having thy hand writing that I shall have audience and place to speak I desire no more whereof if I had been sure I should never have departed .... Pardon mee to say that which lieth to thy Mas. charge Thou art bound by the law of God albeit they ly and say It appertaines not to thy Ma. to intermedle with such matters to cause every man who in any case is accused of his life to have their just defense and their accusers produced according to their own law They do blinde thy Ma. eies that knowest nothing of thy law but if I prove not this out of their own law I offer mee to the death Thy Ma. therefore may learn by dayly experience seing they neither feare the King of heaven as their lives testifie neither Thee their natural Prince as their vsurped power in their actions shewes why thy Highness should be no longer blinded Thou mayst consider that they intend nothing else but only the upholding of their barded mules augmenting their insatiable avarice and continually overthrowing swallowing up thy poore subiects never preaching nor teaching out of the law of God as they should the ignorant people but contend who may be most high most rich and nearest thy Ma to put thy temporall Lords and Lieges out of thy Counsell favour who should bee and are most tender servants to thy Ma. in all time of need to the defense of Thee and thy Crown ...... Let thy Ma. take boldness and authority which thou hast of God and suffer not their cruell persecution to proceed without audience given to him who is accused ... and then no doubt thou shalt have thy subiects hearts and all that they can do in time of need tranquillity justice and policy and finally the kingdom of heaven May it please you to give a copy of this to the Clergy and keep the originall and thy Ma. shall have experience if I go against one word that I have spoken c. This Letter was delivered unto the King and it was read by many but no answer was returned and the man went into England and preached some years the gospell to the comfort of his hearers The histo of Reformat Others spoke also against the licenciousness of the Clergy that a new resolution was taken to burne moe A
your Ma. that all affection set aside you declare yourself so upright in this case that ye may give evident demonstration to all your subjects that the fear of God joyned with the love of common tranquillity hath the principall seat in your Majestics heart This further Madam in conscience we speak that as your Ma. in Gods name doth crave of us obedience which to render in all things lawfull we are most willing So in the same name do we the wholl professors of Christs Evangell within this your Mas. realm crave of you and of your Counsell sharp punishment of this crime And for performance thereof that without delay the principal actors of this hainous crime and the persuaders of this publick villany may be called before the Chief Justice of this realm to suffer an assise and to be punished according to the lawes of the same and your Majesties answer most humbly we beseech This supplication was presented by sundry Gentle-men Some Courtiers ask Who dare avowe this The Lord Lindsay answered A thousand Gentlemen within Edinburgh Others advise the Queen to give a gentle answer till the Convention were dissolved And so the Queen said Her uncle is a stranger and hath a young company with him but she shall put such order unto him and all others that heereafter they shall have no occasion to complain The Histor. of the Reformat libr. 4. Two assemblies An. 1562. XV. In Juny 1562. The assembly gives order to draw up a Supplication unto the Queen for abolishing the Masse and other superstitious rites of the Roman Religion for inflicting punishment against blasphemy contempt of the word profanation of the sacraments the violation of the sabbath adultery fornication and such other vices that are condemned by Gods word and the lawes of the countrey have not taken notice of And it was petitioned that the actions of divorcement should either be remitted to the judgement of the Church or trusted to men of good knowledge and conversation And that Papists be excluded from places in Counsell and Session The draught of this Supplication was judged by the Courtiers to be tarte in some expressions and they took upon them to write another containing the same things but in a more acceptable phrase It was presented by the Superintendents of Lothian and Fife and when the Queen had read some of it she said Here are many faire words I can not tell what the hearts are And so for our painted oratory we were termed flatterers and dissemblers but we received no other answer Ibid. Spotswood saith Her answer was that she would do nothing in prejudice of the Religion she professed and hoped before a year were expired to have the Masse and Catholick profession restored through the whole Kingdom And thus she parted from them in choler In this assembly was appointed an Order of Visitation for regulating the Superintendents to wit for examination of Ministers lives and doctrine then of the elders And some were appointed to visite the Churches in the Shires where were no Superintendents as George Hay to Visite Carrick and Cunningham John Knox to visite Kile and Galloway c. Alexander Gordon Bishop of Galloway did professe the Reformed Religion and in this assembly petitioneth the Superintendency of Galloway It was denied unto him At that time the Abbot of Corsrainell sought disputation with John Knox it continued three daies at Maiboll the Abbot made choise of the matter to prove the sacrifice of the Masse especially from Melchisedek's offering as he alledged bread and wine unto God The Papists looked for a revolt in Religion and they would have had some occasion to brag of their disputation According to the appointment of the preceeding assembly the next conveenes at Edinburgh December 25. John Knox made the prayer for assistance of Gods Spirit In the 2. and 3. Sessions Superintendents and then Ministers were removed and censured severally Complaints were made that Churches want Ministers Ministers had not stipends wicked men were permitted to be Schoolmasters idolatry was erected in sundry parts of the Nation For redress of this last some said A new Supplication should be presented unto the Queen Others said What answer was given to the former One in name of the Queen said It is well knowen what troubles have occurred since the last Assembly The Queen visiting the North was troubled by the Gordons and the Earle was killed at Coriechy and therefore it is no wonder though the Queen hath not answered but before the Parliament in May they doubt not but such order shall be taken as they all shall have occasion of contentement This satisfied the assembly for that time The Lord Controller required the Commissioners of Burghs to declare by word or writ what course they would take for entertaiment of their Ministers Decemb. 29. inhibition is made to all serving in the Ministry which have entred being slaunderous before in doctrine and have not satisfied the Church and which have not been presented by the people unto the Superintendent and he after tryall had not appointed them unto their charge And this Act to have strength aswell against them that are called Bishops as others pretending to any Ministry within the Church Decemb. 30. the assembly gives power to every Superintendent within his own bounds in their Synodall assembly and with consent of the greater part of Ministers and elders to transport Ministers from one Church to another and ordaines the Minister so decerned to obey And ordaines the Superintendents to hold their Synods twice in the year to wit in Aprile and October Commission is given to the Superintendents of Anguise Lothian Glascow and Fife with Da. forrest to travell with the Lords of Secret Counsell concerning the causes that should come in judgement of the Church and what order of execution shall be taken therein Ordaines the communion to be ministred four times in the year within burghes and twice yearly in the Landward Also that uniformity shall bee kept in the ministration of the Sacraments and solemnisation of marriage and burialls according to the book of Geneva By this book is meaned that book called The common order which was conform to the English Church in Geneve and was usually printed before the Psalmes in Meeter Likewise a slaunder was raised upon Paul Meffan Minister at Jedburgh commission was given to John Knox and certain Elders of Edinburgh to go into that town and try the slaunder and report the truth unto the Session of the Church of Edinburgh to whom with the assistance of the Superintendent of Lothian commission is given to decern therein His woman-servant had brought forth a child and would not tell who was the father of it but said She was forced in an eevening and knew not by whom The Matter could hardly be tryed but at last the womans brother was brought to examination and Paul seeing that though before he had alwayes denied the fact yet then fled so taking the crime upon him
indulgences purgatory images and Reformation of Monasteries was quickly dispatched with out debating or dispute but only by suffrages The Index the Missall Ritual Breviary and Agends were reserved unto the Pope and the Session by anticipation was held December 3. and 4. When the decrees from the beginning untill this time were read a Secretary going in the midst asked Whether the Fathers were pleased to make an end of the Synod and Whether the Presidents in name of the Councel should crave confirmation of the decrees from the Pope They answered not one by one but all together placet Then the prime Legate gave unto every one there present and who hadâ— assisted in the Councel a plenary indulgence then blessing the Councel he dismissed the Fathers Car. Lorrain as if he had been a deacon roaring and the Fathers answering wished eternal felicity unto the PP Paul and Julius all happiness unto Pius 4 eternal memory unto Charles 5. Emperour and long life unto Ferdinand and all Princes and protectors of the Councel then they gave thanks unto the Legats and Cardinals they wished long life and safe return unto the Bishops they commended the faith of this Synod as the faith of Saint Peter they denounced anathema against all hereticks without particular mention of any and they commanded the Fathers to subscribe the decrees XVI The Legats return to Rome before Christmes There was a Consultation at Rome dispute about the confirmation of the decrees The Pope would have subscribed simply but some Courtiers said It hath been decreed against plurality of Benefices and against No-residence of prelats and if they for confirmation of the decrees shall henceforth practize contrarily the people who are not capable of expressed exceptions and reservations will be ready to calumniat For this reason some who had bought their places and feared the losse of them demanded restitution Some advised to confirm the decrees of faith presently and to proceed in maturity with the others for some of them deserve consideration in respect of their confusion and the impossibility of some that have need of dispensation It is better to moderate them in time then first to strengthen them by confirmation and afterwards to moderate them Car. Amulius said Those fourty years by past the world was crying for a general Councel as the only and soverain remedy of the present maladies of Christendom but if so soon as it is ended question be made of moderating correcting or leaving it in suspense without confirmation it will be a manifestation that necessary provision hath not been found at Trent and then other means will be sought by National Synods or other wayes but if the decrees be approved as a perfect Reformation and giving as far execution as is possible many will believe that nothing is wanting and nothing is more necessary then to spread a fame of the Councel that it hath prescribed a perfect Reformation not suffering it to be known that any Cardinal doubteth but that it hath performed all for which it was called By so doing the humours of men will be quieted by degrees and his Holiness may provide for his Ministers by dispensations for his Apostolical authority is reserved in the decrees and in time things will insensibly the world not observing it return to their own posture yea and if this course be not taken the world which alwayes makes the worst interpretation will nullify all the decrees if there be any alteration or the confirmation be delayd yea they will say The Legates approve this oration but it was opposed by all the Offices of Court almost representing their own losses and that it will turn to the diminution of his Holiness revenues Hugo Boncompagne Bishop of Vesta afterwards a Cardinal said He could not but marvel at their vain fears seeing greater authority can not be given unto these decrees then unto former Councels and Decretals and nevertheless the Pope may dispence with them and a law consists not in words but in the sense neither in that which the vulgares and Grammarians give unto it but which custom and authority do confirm Lawes have not power but what is given them by him who governeth and hath the charge to execute them he may give them a more ample or stricter sense yea and contrary unto that which they do import and to withstand the temerity of Doctors who the more ignorant they are of government presume the more to interpret lawes whereby authority is confounded therefore all men should be forbidden to write upon the decrees And if his Holiness would ordain that Judges in all their doubts should resort unto the Apostolical See â—one shall be able to make use of the Councel in prejudice of the Court And as there is a Congregation that with good fruit is set over the Inquisition so his Holiness may appoint another for expounding the decrees of this Councel unto whom all doubts may be referred from all parts of the world This being done said he he foresawe that by the decrees of the Councel the authority of the Apostolical See the prerogatives and liberties of the Roman Church will not only not be diminished but enlarged if they know how to make use of those means All were persuaded with those reasons and this Overture was followed January 26. An. 1564. a decree was enacted conform to this oration in all points to wit confirmation monition inhibition and reservation and the Acts of the Councel were published with a Bull containg this decree XVII Behold now how those decrees were accepted by others How the Decrees were accepty others It was said every where One party had taken notice of the cause and another had pronounced the Sentence seing the decrees had not authority from the Synod but from the confirmation of the Pope who in his decree saith that he had seen the decree of craving his confirmation and speakes not of his seeing any other decree but it is more reasonable that the decrees should have their authority from such who had examined and voiced unto them then from him who had not seen them Vnto this it was replied It was not necessary the Pope should read them seeing nothing was concluded at Trent but what he had defined before More particularly the King of Spain dissembled not that the Councel did not please him and he called the Bishops and clergy together to consider what was to be done with the decrees and at command of the King and his Counsell Synods were that year and Presidents were sent to every one of them and these did propound what decrees seemed good unto the King This was offensive unto the Pope but he dissembled for a time In France many particulares were obiected by the Parliament against the Car. of Lorrain as permitting them to pass in prejudice of that kingdom namely those words The Pope hath the care of the whole Church by which he had forsaken a main Fort for which both the King and
other his works I therefore subjoyn a taste of it and because some poison is in it I add a litle antidot which may be usefull unto some In his preface unto the Emperour he shewes his Rule of judging the evangelical and Apostolical Scripture which being Divine and a most sure rule the antients had used in judging of controversies after the departure of the Apostles and because in such contentions ariseth controversy about the interpretation and sense of some passages of the Scriptures it is necessary to have recourse unto the Universall consent of Writers chiefly of those who lived in the time of the Emperour Constantin untill the time of Leo I. or of Gregory yet so that it is not necessary to produce the testimonies of them all nor of the most part which were an infinite work but it is sufficient to bring one or two by whom the judgement of the whol Church may be known and with this caution that every testimony of those Fathers may not be rashly received seing in many places they speak according to their privat judgement and wherein even the most learned and best maintainers of the Apostolical and Catholick doctrine have not agreed with the safe unity of faith but only such things as belong unto the confirmation of the Apostolical and Catholick tradition and have the weight of irrefragable and undoubted testimony wherein they declare constantly the publick and common faith of the whole Church His method is conform unto the Articles of the Augustan Confession His principal scope seemes to be contained in the seventh Article de vera Ecclesia where he holdes that the true Church is always manifest and though the present Roman Church hath departed from the primitive not a little in integrity of manners and discipline yea and in sincerity of doctrine yet she standes on the same foundation and professeth communion with the antient Church and therefore is one and the same albeit different in many particulares Neither should we separate from her as Christ did not separat from the Jewish Church albeit corrupt neither did the Prophets nor Apostles violate the union but only spake against her and came out of her but by dissenting from the errors neither did Cyprian and some others violat the union with the Roman Church how beit they did complain of the envy of the Roman clergy and the pride of the Pope This may be called his privat judgement as he spake of others in his preface and not the constant faith of the whole Church that the Church should be manifest always was not the judgement of Eliah 1. King 19. 14. nor of John who prophecied of the woman fleeing into the wilderness Revel 12 and it is without all doubt in the general that in the dayes of the Antichrist the Church shall not be manifest 2. he grantes that the Roman Church hath departed not a litle in manners and doctrine but how far she hath departed may be in some measure known by the history 3. his advice that we should not have departed from her is a main question but certainly his reason is not sufficient for though our Saviour made not separation from the Jewish Church yet he foretold that when these labourers of the vine-yard shall have killed the heir the vineyard shal be taken from them and not a stone of their temple should be left upon another Where was their Church then if they had no place for their Religion As for the Pophets and Apostles distinguish the times before the time was come which God had appointed they had no reason to depart but when the appointed time was come then they departed and for this very point Steeven was Martyred Act. 6. 14. The same distinction serveth for the Roman Church Cyprian and Paulin had no reason to violat the vnion when she had not departed from the true faith but when she became the whoore and all nations had drunk of the wine of the wrath of her fornication then was the time to obey the commande Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues Gods people was with her and in her and they must not only protest against their adulterous mother but come out from her Then for reconciliation of the Church he seemes to despair that ever they will accept of his Overture to wit that those who have given the cause of distraction that is saith he the governors of the Church would remit some what of their too much rigor and yeeld a little for the peace of the Church and following the wishes and admonitions of many good people would reform the manifest abuses according to the rule of Divine Scripture and of the antient Church from which they have departed And next that those who eschuing those vices have fallen into the other extremity would confess their faults and return into the right way In other Articles that differ from the Popish Church he puts often a blame upon the Reformed if not for their Tenet yet for their practise For example of justification he saith What is said in the fourth article that men can not be justified before God by their own strength merits or works but are justified freely by faith it was evermore allowed by the Church and untill this day it is approved by all the writers of the Church So that I wonder why the Apology saith that they are condemned in this article as if it were taught that men obtain remission of sins for their own merits and not freely for Christ's sake Afterwards he cites the testimony of Bernard saying I consider three things whereupon all my hope stands the love of adoption the truth of the promise and the power of performing And saith he the Doctors of this age say not that they teach doubting whereby men should doubt of Gods mercy and mistrust but such fear of God whereby a diligence of living well and of keeping the received grace may be stirred up and increased in us as the Apostle saith Work forth your salvation with fear and trembling And they call this sear chast and filial which perfect love casts not forth but retaines and cherishes Which fear hath always adjoyned confidence and hope of Gods fatherly good-pleasure And seing those things are taught tooday in the Catholick Church the Protestants do not rightly in accusing the present Church that she bidds and teaches to doubt of Gods favor and of eternal life and put this blasphemous doctrin as they speak among the chief causes for which they should depart from her Of free will he saith on the 18. Artick The sum of this controversy which had been formerly and now is consists in this What the will of man can do to attain righteousness by which we are justified before God is not to be asscribed unto the power of free-will corrupted by sin but unto the singular grace of God which we have not by nature wherein we were
Jesuites Seminary-priests trafficquing Papists against the Kâ—Ma Religion presently professed within the realm is and shall be a just cause to inferr the pain crime of treason both against the Jesuits Masse-priests trafficquing Papists and receipters of them providing how soon the Iesuites and priests satisfy the Prince and the Church the foresaid penalty shall no way strick against the receipters Item an Act ratifying the Act made in February 1587. infavors of Ministers their stipends rents Item an act forbid-bidding markets on the sabbath allowing to chuse a week day for them Item who give not Confession of faith shall not enjoy the benefite of any act of Parliament Likewise an act was made against erection of Church-lands and tyths into Temporall Lordships with exception of all that were before erected Here Bishop Spotswood affirmes that the King was unwilling either to abrogate the acts of the year 1584. or to grant the ratification of the present disciplin but Bothwels business and the many discontentments within the realm moved him to give way lest he be troubâ—ed with their outcry But this is clearly contrary unto the Ks own promise made in the Ass year 1590. And in a few pages before he objectes against the disciplin a division that hapned in the presbytery of Santandrewes for planting the Chuâ—ch of Luchars and upon this occasion that presbytery was divided in two whereof the one went to Couper He had objected this long before against Epistol Philadelph and it was answered in Vindiciae Pag. 25. that the question was for the gifts or abilities of the two persons and not for any bribe that either of the parties looked upon but the Bishops were not wont to try the Spirits of men in that manner but principally looked upon their friendship or money as for the division of the presbytery into two it is said there two others causes moved them they were many in number and so the turnes of their Exercise coming seldom some were thought to be negligent another cause was that many pretended excuse of their absence because of the distance of place and difficulty of the way At first there were but two Presbyteries in Fife to wit Santandr Dunfermlin any man who knowes the boundes will easily grant these reasons as the like causes made division of Presbyteries in Anguse and other places But moreover can all inconvenients be eschued in any sort of Government either political or ecclesiasticall then was a difference among them but it was soon remedied Here I borrow of The Historicall Narration in the title Of the third course of Visitors sect 18. where on the margine it is sayd Presbyteriall Government is proved to be better than Episcopall Presbytery is better than Episcopacy and in the Section it is sayd Seing Pastors are equall in power by Gods ordinance the Government can not be lawfull which bringeth Superiority of one above others Whereas this parity in power is charged with anarchy confusion it is an unjust imputation proceeding from ignorance or malice for notwithstanding this parity among Pastors considered severally there is a subordination of the eldership of particular churches unto a presbytery and of presbyteries unto Provinciall Synods and of Synods unto the Nationall Assembly Again every Pastor is subject to the joynt fellowship of Pastors in the presbytery Synods and Assemblies Thirdly there is a priority of order in that one is Moderator or president in every meeting or Assembly It is not then loose or single but compact parity and ordered This comely order preserves that parity which Christ hath allowed to be among Pastors considered with respect of one to another severally and is more convenient for the Church of God than the superiority of a diocesian Bishop It can not be denied that many eies see better than one either in trying Ministers or finding hereticks or devising remedies for evils or examining delinquents Next put the case the sight of one may be sharper than of many yet many having equal power are not so equally nor easily corrupted to pervert disciplin judgement as one judging and ruling by his sole power or with power by his negative voice to frâ—strate the voices of many One who is a stranger and not a kindely Pastor may be more easily enduced to wink at hereticks to admit or tolerate vitious Ministers or to â—uffer atheism or Popery to waxe than a number of Pastors watching over their own flocks Again the zeal of one stirreth up the coldness of another and his zeal is tempered by the mildness of a third the contempt of the world in one beareth down the covetousness of a worldling the graces and gifts of God in sundry persons like sundry ingredients in one salve meet together and temper one another It is expedient say prudent Politicianes that in Assemblies there be some like Cato Claudius or the like to correct with their severity the gentle voices of others Thirdly will not the kindly Pastors be more vigilant or carefull of the wee l of their own flocks than an idol sheepherd set over many with a generall oversight Fourthly is there not greater liberty and consequently sinceerer Government where men may utter their mindes freely in propounding reasoning and voting when all are of equall power than when one hath power to present others to Benefices preferr transferr and on the other side to depresse vexe and persecute 5. Is it not more convenient for the ease of Gods people that causes be pleaded offenses be tryed and offenders censured where the offenses is committed without charges to parties witnesses and with expedition than to trouble the subjects with journeying unto the Bishop and to wait upon his leisure for tryall and determination 6. Is not the Government more Presbytery is more effectuall iâ— en Episcopacy against hereâ—y sâ—â—sm convenient for the Church where no man is exeemed from censure than where Prelates rule without controlement either of Presbytery or Synod from whose censure they are exeemed or of Nationall assembly which are not but when it pleaseth them and then overruled by them It is oft alledged that parity is subject to schism and breeding of heresies I answer That may be true where parity is not qualified and ordered with the subordination above mentioned or if every man be suffered to live as him listeth but when it is ordered as said is experience in our own Church is a sufficient evidence of the most powerfull mean to suppresse schism and heresy and that was the reason that K. James alledged unto an English Divine admiring why our Church was never troubled with heresy for said he if it spring up in a parish there is an eldership to take notice of it and suppresse it if it bee too strong for them the Presbytery is ready to crush it if the Presbytery can not provide against the obstinat in the Synod he shall finde moe witty heads if he be not convinced there the Generall
a strong Fort set up against the freedom of the Gospell and to give thanks unto God for unity of Spirit among themselves Immediatly after the dissolving the Threasurer Provest of Edinburgh crave conference with Robert Bruce Robert Rollock James Nicolson James Melvin They say the King notwithstanding the Interloquiture intendeth not extremity against that Minister but for maintaining peace with the Church he would pardon him if they would bring him unto his Majesty and cause him declare the truth in all the points libelled After deliberation they answer If it were but one mans particular that were in question or danger his Majesties offer were thankfully to be accepted But it is the liberty of the Gospell which was grievously wounded in the discipline thereof by the proclamation on Saturday last and now in the preaching of the word by usurping the judicatory thereof If the King had taken that mans life or of moe he could not have wounded the hearts of the brethren more deeply nor done such injury unto Christ they can no way be content unless these things be retreated and amended but must oppose such proceedings with extream hazerd of their lifes The Messingers taking up the weight of the matter were much moved and returned unto the King with their answer The next day a gentle man of the kings Chamber came timously to one of the brethren and craved the bent of the doctrine might be stayd that day not doubting but his Maj. will satisfy them It was answered The edge of the doctrin can not be blunted without evident appearance of amendement of wrongs yet he and another went unto the king and these returning reported the kings mind and offers to declare his meaning concerning the proclamations and the Interloquiture The brethren reioice not a litle they set down his offers in writ amending some points they write the grounds articles of agreement that the k. might see whither they were according to his meaning The brether which were directed unto him found him well content wâ—th the articles he said he wold abolish the two Acts which were proclamed and not suffer them to be booked and of his own accord he offered to write unto the Presbyteries and satisfy them concerning the Interloquiture if they shall give him a band of dutifulness in their doctrin on the other part As for Da. Black let him come and declare his conscience concerning the libell before David Lindsay James Nicolson Thomas Buchanan and thereafter he shal be content to do what they shall judge meet In the afternoon they returning found the King changed he directeth David Lindsay to crave of David Black that he compear before the Counsell and there confesse an offense done to the Queen at least and so receive pardon David Black refuseth to confesse for in so doing he shall acknowledge the Counsell to be Judges of his Sermons and approve their proceedings to be lawfull when they had summoned him and admitted ignorant and partially affected persons lying under the censures of the Church at his procurement to be witnesses albeit he hath ample testimonialls of Provest Bailives Counsell Church-â—ession of the Rector the Dean of faculty Principalls of the Colledges Regents and other members of the University his dayly auditors all which were produced for him but if it would please his Maj. to remit him unto his ordinary Iudge the Ecclesiasticall Senate he will depone the truth willingly in every point and underly their censure and ordinance if found guilty The King went to Counsell David Black not compearing the deposition of the witnesses is read the points of the libell are declared to be proved and the punishment is referred unto the King The Acts of proclamation and whole process is registred The doctrine in Sermon soundeth frâ—ely in the old manner The king craves conference again with the same Ministers After much reasoning they return unto Articles and grounds of agreement then was produced a form of declaration concerning the proclamation another of the charge and a Missive unto the Presb of Edinb concerning the Interloquiture When these btethren had caused diverse things to be amended they received them to be coÌ„muicated unto the commissioners and others waiting upon their returning The formes and declarations being considered were not found sufficient to repair the injuries done but rather ratified the same Other formes and declarations were devised and a Missive unto the Presbytery as also an Act of their dutifull obedience Sundry conferences past betwixt the king and Counsell and the three Ministers above named but without success for on wednesday December â— these three Ministers reported unto a frequent meeting of their brethren come from sundry Provinces and joyning with the Commissioners that the king in presence of the Counsell refused to accept that form of Letter written by them to be sent unto the Presbyteries beâ—ause it imported albeit indirectly an annulling of the Interloquiture 2. He refused the Act of dutifull obedience as not sufficient because it contained not a simple Band of not speaking against the King and his Counsell but limited with certain conditions which would ever come again into question and turn to the controversie of the Judicatory Note this 3. The formes of declaration that was penned by the brethren was refused because they imported a plain retracting of the proclamations and an acknowledgement of an offense 4. The King will no way pass from the interloquiture nor suspend the execution of it untill a Generall assembly but seing the punishment is in his will he will declare it unto the brether in private which was transportation or suspension for a space They answered They could not agree for the reasons above named In end the K craves to be resolved of certain speaches uttered by him to wit The treachery of his he art was disclosed all Kings are the Devils children and he required that David shall chuse seven or eicht of 20. or 25. of his auditors whose names shall be given him that by their deposition the cause may be resolved and in the mean time he shall desist from preaching They answered They had no commission for that but to crave the acceptation of the formes propounded and they will report the answers December 9. their report was heard the brethren perceive that nothing is done and in the mean time the enemies do attain their will therefore they think it not expedient to use any more commoning but by some brethren to let his Majesty know how they had humbly sought redresse of wrongs done to Christ in his kingdom lately by that charge proclamations interloquiture and process against one of their most faithfull brethren how they have been most willing to have condescended to any conditions of peace till the wounds which Christs Kingdom had received might be throughly cured to the intent his forces and the Churche's authority might be set against the common enemies but seeing they are disappointed they are free of what shall ensue and
that those may be reponed into their own places when it shall please his Majesty and the Assembly The King and Assembly consent V. It is ordained that in every Assembly hereafter those that shall be appointed Commissioners by the Assembly shall give account of their commission in the beginning of the subsequent assembly before other things be heard and their proceedings to be allowed or dis-allowed as the assembly shall judge of them VI. Commission is given to twenty four Ministers together with the Ministers of the kings House or any nyne of them to plant churches in burghes with power to transplant any Minister within the realm into the said burghes now vaking namely Edinburgh wherein they shall take the advice of the Presbytry there With power to judge of any offenses if it shall happen that his Majesty be offended by any of the Ministry and to take order there-in And also power to present the grievances and petitions of this assembly unto his Majesty and Counsell or Generall Convention of Estates or Parliament if any shall happen to bee c. VII Certain Visitors were designed to visit all the Shirifdoms particularly named unto them with power to try the Ministers in their qualification doctrin and conversation and whether they have wrong'd their Benefices To depose such as deserve deposition To plant Ministers where none as yet have been planted and to this effect to deal with the Tacks-men of every parishon for provision unto a Minister for the church And to report their diligence c. The next Assembly is appointed to be at Santandrews the last tuysday of July 1602. The Historicall Narration addeth Iames Melvin Minister at Kilrinny being detained by sicknes sent unto this assembly a Missive advising them to insist with his Ma. to yeeld unto the agreement of the Brethren at Bruntelan in March for repossessing the Ministers of Edinburgh and charging them as they will answer unto God to endeavour a redress of that wrong done unto the Church of Christ by Act of the Secret Counsell whereby the Ministers of Edinburgh were discharged to preach at any time in any part of the realm he adviseth to consider whether the proceedings of the Commissioners have been conform unto the conclnsions of the preceeding assembly or els it is not possible to hold out corruption And to lament the restraint of the freedom of Assemblies which now are made to depend upon licences Letters and proclamations whereas the Barons and the Burghs enioy thir severall meetings freely In end he layth down his part of the Commission at their feet as the Pioner doth his burden For it grieved him continually and now brought him into the danger of death Albeit he was not acquainted with their secrets yet it grieved him to sit somtimes among them even albeit â—e consented not unto their Sentences The King took this Letter out of the Moderator's hand and suffered it not to be read John Davidson sent another Letter to this purpose Should James John seek to sit the one at the right hand and the other at the left when Christ is going to Jerusalem to suffer death Is it time for Baruch to seek great things for himself whent the Lord is about to destroy what he hath planted and threatens his people with fearfull captivity is it time for us now when so many of our worthy Brethren are shamefully thrust out of their callings without all order of just proceeding against them boni malis demutantur and Papists Jesuits and atheists dayly flocking home are suffered countenanced and advanced to great roumâ— in the realm is it time for us of the Ministry to be inveigled and blindfolded with pretence of preferment of some small number of our brethren and that not to stand so much in the election of the Church as at the pleasure of the Court to have vote in Parliament to ride in foot mantles and to have the titls of Prelacies and so to make preparative in ourselves unto that Hierarchy as they call it which the Papists hope to enjoy with speed what is it but honorari intra palatium ad servitutem shall we brethren sliep still with Samson on Dalilah's lap till they cry The Philistins be upon thee he wrot more in this purpose and in the end he wished that they would not determin any thing de presenti concerning the new planting of Edinburgh in prejudice of their brethren not as yet displaced by any order for any promise de futuro as punishment of Papists seing those two can not stand together If reason find no place he exhorts them to remember that Melins optabilius est egregium bellum pace impia à Deo distrahente Bishop Spotswood addeth that he scoffing at the Kings doings said But Boniton is executed an infamous thief in the highest degree What is that to the cause of Religion whereof no question was moved is there no Papists nor favourer of Papists in Scotland but Boniton But the King is sound in religion what can the Papists do Being sound the danger were the less but there is nothing either in Church or king according to our Calling c. The king said There was treason in this Letter and for it the writer was committed to the castle of Edinburgh in the same month and afterward was confined to his parishon enduring his life In the Narration it is said also The Assembly began with little contentment to either party but the King to won the people because of the jealousy many had conceived for the fact at Perth in August protested with the tear in his ey that he would be serious for the Church and the liberty of the Gospell And for more satisfaction it was approved by Court and many of the Ministry which before was not only neglected but mocked at to wit to ripe up the causes of defection in all Estates from the purity and zeal in the practise of the true Religion and to advise upon the remedies So in this they had a tast of the wonted assemblies But there was small security in the chief directores and others of that side for neither were the chief causes layd open nor a right course taken for remedy The distraction among Ministers the cause and remedies thereof was not touched The King was so serious against the three Ministers of Edinburgh that for his satisfaction it was concluded they should be transported The generall Commission was renewed and almost all the same persons were authorized so that the plotters were not changed nor censured but others were put off and put in as they thought expedient About the end of the Assembly the King holding up his hand vowed to execute justice faithfully and to discredit all who shall attempt any thing against religion In the provinciall synod of Fife conveened at Kingorn in September they agreed upon some grievances to be presented unto the next Nationall Assembly to wit 1. That notwithstanding the Acts of Parliament
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