elected that they may beleeve for the Lord himself declareth this when he saith Ye have not chosen me but I have chosen you for if they were therefore chosen because they did beleeve they did first chuse him by believing in him that they may deserve to be chosen But he takes this away altogether who said Ye have not chosen me but I have chosen you And certainly they did chuse him when they did beleeve in him therefore for no other cause saith he Ye have not chosen me but I have chosen you except because they did not chuse that he should chuse them but he did chuse them that they might chuse him because the mercy of God did prevene them with grace and not according to debt This is the immovable truth of predestination and grace In the same place he addeth God hath predestinated us ere we were he called us when we were averse he justified us when we were sinners he glorified us when we were mortal If God be thus with us who shall be against us He who will be against them who are predestinated by God against them who are called justified and glorified let him prepare himself to fight against God if he can For when we hear If God be with us who can be against us None can harm us but he who overcometh God Beda is large on this purpose there out of Augustine Of the Bread and Wine in the Sacrament he saith on Luk. 22. He breaketh the bread which he giveth that he might shew that the breaking of his body was not without his own accord when he saith Do this in remembrance of me the Apostle expoundeth it when he saith How oft ye eat of this bread and drink of this cup shew forth the Lord's death till he come because bread strengthneth flesh and wine worketh blood in the flesh the one is referred unto his body mystically and the other unto his blood And on 1 Cor. 10. at the words The cup of blessing which we bless he saith What ye see is bread and a cup which even your eys declare unto you but what faith requireth to be taught the bread is the body of Christ and the cup his blood This is spoken briefly which possibly may suffice faith but faith requireth instruction he took up his body into the Heaven whence he will come again to judge the quick and the dead there he is now sitting at the right hand of the Father How then is the Bread his Body And the Cup or what is contained in the cup how is it his blood Brethren these things are Sacraments for in them one thing is seen and another thing is understood c. When he saith The Lord breaketh the bread and the bread strengthneth flesh and it is referred unto the body mystically and even our eys declare it to be bread c. Certainly he thought not upon Transubstantiation Beda did translate the Gospel of John the Psalms and some other parts of the Scripture into the Saxons language and he writ an Epistle unto Ecbert Bishop of Lindsfarn wherein he admonisheth him of negligence in his calling and exhorteth him to translate some books of Scripture into the Saxon language that people may read them he telleth him he ought to admonish the King and correct false Monks and the builders of Monasteries if they respect their own ease more then solid vertue Ecbert returneth him answer thanking him for his Christian admonition and thereafter did translate some books of the Bible into the vulgar language as appeareth by the book of Will Butler against the common Translation In Hist Angl. lib. 1. cap. 1. he testifieth that at that time the Island of Britan did with five several languages confess one and the same knowledge of the highest truth and of true sublimity to wit the English Britans Scots Pichts and Latines which last by meditation of the Scriptures is become common unto them all Here he acknowledgeth that the faith of all the four Nations in the Island was one and the same Nevertheless he did observe and deplore the waxing corruption of the Church for in that Epistle to Ecbert he did not approve the specious and spacious buildings of Monasteries and in Samu. lib. 4. cap. 2. he saith Let the Reader behold with tears a thing worthy of tears how far the Church slideth daily into a worse or to speak moderately unto a weaker estate He did write many books as Io. Bale in Cent. 2. testifieth he lived 72 years and died An. 734. 2. In the year 724. Jua King of the West-Saxons was perswaded by his Peter's pence wife Ethelburga to go unto Rome in a Monkish habit and first did grant that a penny should be payed unto the Pope out of every fire-house of his Kingdom which was called Peter's pence and was ever almost payed until the year 1533 when King Henry the VIII shook off the Pope Ethelbert King of the East-Saxons went to marry the daughter of Offa King of Merceland and Offa did perfidiously cause him to be murthered Thereafter his pride was turned into so great repentance that he gave the tenth part of all that he had unto the Church and several lands to the Church of Hereford and then he went to Rome and gave unto the Pope a yearly penny as Jua had done An. 793. Henry Spelman in Concil reporteth out of a book De Vita Offae pag. 171. This penny was given not as a Tribute unto Saint Peter but as an alms for the help of an English Colledge at Rome and it was called Peter's pence because it was ordained to be payed on Peter's day yet certainly thereafter it was called Peter's tribute 3. About the year 786. Charls the Great King of France made a league A League between France and Scotland with Archaius King of Scots which hath continued inviolate untill our time The Saxons and others had spoiled off France by incursions and Charls did seek to adorn his Kingdom with Letters as well as Arms therefore he sought the favour of the Scots and did intreat King Archaius to send unto him Professours of the Greek and Latine languages and of other learning for his University of Paris amongst whom Archaius did send Albinus or Alcwine John Meilrosius so named from the Abbey Melrose Claudius Clemens Antoninus Florent reckoneth them amongst Hereticks who followed the Greek Church because they did oppose the Romish Rites John Meilrosius became Abbot of the Augustinians at Ticino and Claudius was Bishop of Altisiodore or Auxerre They both writ several works as Io. Bale sheweth in Cent. 14. 4. We have mentioned Boniface Bishop of Ments he was an English Boniface alias Winefrid man and called Winefrid he had boldly reproved Ethelbald King of Merceland for Adultry and Tyranny therefore the King sought his life he fled unto Rome where Pope Gregory the II. did regard him for his liberty and sent him into Germany for conversion of the Saxons then of a
for the remission of sins This profession of our faith is confirmed by the words of Christ which are written by the Evangelists and Holy Paul Unto this profession may be added this body of Christ and his blood should according to the institution of Christ and his Church should be taken in both kindes of bread wine in remembrance of his death and of his blood shed as he said Doe this in remembrance of mee Then this death of Christ as it is declared in the Gospel and the fruits of his death should be preached as also the hope of his blood shed as the Apostle witnesseth saying So oft as ye eat of this bread and drink of this cup ye shall shew forth the Lords death untill He come Thirdly according to the sure knowledge of spiritual truth of which the Euangelist John doth write as also for assurance of giving taking using and of truth by faith in hope as the Lord saith Take and eat Take and drinke Fourthly for the conjunct use for according to the institution and practise of Christ and the primitive Church the Priest should then administer when the necessity of believers requireth and he should receive with them as He saith Doe yee this in remembrance of mee And Paul saith The cup which we blesse is it not the communication of the blood of Christ and the bread which we break is it not the partaking of the body of Christ for wee many are one bread and one body who are partakers of that one bread and one cup. Fifthly for distinction of believers from the unbelievers and unworthy and for excommunication and rebuke of those who being defiled with the spot of vices do refuse to amend Of this saith Paul I would not have you partakers with the Devils yee can not drinke of the cup of the Lord and the cup of Devils And again he saith Put away the evill from yourselves for if any who is called a brother among you be covetous or a fornicator or an idolater or a dronkard or a railer or a thief with such a one eat ye not Behold this is our faith most Gracious King concerning the body and blood of Christ which as we are afraid to change or forsake these things which our Lord JESUS hath been pleased to testifie and for which end we doe now declare it so neither dare we add any thing unto it which the Lord of the Sacrament hath not added as also the primitive Church which followed Christ in poverty and affliction in singleness of heart hath not altered the ordinances of his law Concerning this Sacrament which our Lord through his great mercy hath ordained for love of his elect have many contentions arisen in opinions expositions and addition of sanctions or decrees so that contrary unto the intention of the Lord's institution they have furiously raged against others even to take away their lives But we for eschuing so great mischief have our refuge unto the faith of Christ even unto his words and meaning so often repeated in his word so that what He commanded to believe we do believe it simply and what He hath commanded to do we would do it faith fully truly we doe not only believe that that bread is His body which being taken and blessed and broken He testifieth to be his body but also if He had taken a stone and said This is my body we would have fully believed it Because of this our simple faith and because we will not suffer ourselves to forsake it for the opinion of men wee are called hereticks likwise for the actuall use unto which the word of Christ and his Apostles and the example of the work of the same sacrament doe invite us because we doe and use it so with upright faith in remembrance of the death of Christ wee are condemned judged worthy of prison and are afflicted for wee being tied unto Christs command and dissuaded by his forbidding doe worship him with reverence and honour due unto him and we feare to worship any other thing as him only sitting at the right hand with the Father and the Holy Ghost Wherefore gracious King let your highness understand that we do so not in contumacy or any contempt but for feare of God and in obedience unto him and wee pray that your Highness would shew compassion on us who are condemned for the faith of Christ as wee wish that the most High would of his grace be pleased to preserve and keep your honour from his wrath By the same faith we believe that the ordination of priests is truly from the high Bishop and great priest that in stead of the embassage of Christ the ministery preaching of the gospell doctrine judging offering of prayers by men thanksgivings and praises may be done unto God by them And it is from God unto men that the promise of God may be verified in hope of the received true faith and by excommunication the wicked may be debarred from that good And by the same faith wee confesse that the promises of God may be verified in hope of the received true faith and by excommunication the wicked may be debarred from that good And by the same faith wee confesse that they who intend to ordain others should follow the example of Christ and should consummate his ambassage with a right mind without respect of persons free from covetousness and simony By the same faith we declare that they which are to be ordained or promoted to higher or inferior orders should excell other believers in a godly life and faith in Christ for a lively faith sanctifieth and maketh fit unto all offices and possesseth the blessing and life for good works of an honest conversation are the garments and ornaments of a priest to the glory of the heavenly Father and example of the people and shew the vertue of the word they should also have more aboundant gifts of the Holy Spirit to wit more servent love toward Christ confidence of their own and their nieghbours salvation trust in God equity of mind a wholsome feeling of faith in a good conscience theire feet prepared unto the Gospell of peace prudence of Spirit knowledge of Gods law discerning of Spirits and the like What clerck soever by such an ordination is advanced unto the priesthood wee professe that such an ordination is a Sacrament because it is a signe of the true priesthood of Christ Jesus and of his ordination by God the Father and a forme of the ministry as of the head of his Church to offer unto God the incense of truth in Christ Wee approve that three things are necessary unto the full gradation of a presbyter first the the triall of his life faith gifts and fidelity in lesser things that are intrusted unto him another prayers with fasting thirdly the giving of power with words suitable there unto and the imposition of hands for corroboration By faith wee doe testify that marriage is a lawfull honest and
be considered as they are in themselves but as they have reference to another thing for a pledge is of that for which it is given and so is an Image the resemblance of that whose similitude it representeth .... wherefore it is the body and blood of Christ which the Church celebrateth but as a pledge and resemblance The conclusion is Wherefore most noble Prince let your wisdom consider that it is most clearly shewed by testimonies of Scripture and words of the holy Fathers that the bread which is called the body of Christ is a figure because it is a mystery and that there is a great difference between the mystery of his body and his body it self .... And we add saith he that the Bread and Cup which are called the Body and Blood of Christ do represent and are in remembrance of the Lord's death as he said Do this in remembrance of me and Paul expounds How oft ye eat this bread ... shew forth the Lord's death Now some Popish Indices have forbidden this book altogether as unlawfull and those of Doway perceiving that the forbidding of it did occasion men to look after it thought it better to let it go abroad but in some places maimed and in others perverted as where it is said visibiliter they will have it invisibiliter and where it is said secundum creaturarum substantiam they bid to expound it secundum externas species sacramenti Likewise Bishop Usser in Histor Gottes cap. 11 writes that he had seen other books of Bertram in manuscripts and containing the same doctrine especially his book De Praedestinatione which he writ in defence of the doctrine for which Gotteschalk did suffer is extant under the name of Ratrannus Monk of Corbey 22. Remigius Bishop of Altisiodor or of Auxerre about the year 880 was called Doctor Sententiosus he writ many works On Psal 10. he saith All my faith is in Christ by him only do I beleeve to be justified and saved he is my mountain and my refuge for he is my Lord which is God by nature but all ye who are men are infirm as I. On Psal 18. The Heavens declare the glory of God to wit that he saveth not by works of righteousness which we have done but of his own righteousness for all men have sinned and stand in need of the glory of God being justified freely This is the declaring of God's glory that is his mercy which is shewed by the Sun wherein God is glorified ...... So long as we are in this body it cannot be but sin is in us then it reigneth when we consent and make our will subject unto it wherefore the Apostle saith Let not sin reign in your mortal bodies therefore O Lord cleanse me and spare me but so that I be not subject to my own thoughts nor the inticement of others On Psal 21. Adam made the old people by conformity unto him to wit he was a servant but the Lord hath made the new people because he justifieth freely without our preceding merits for we made our selves sinners but the only mercy of God makes us righteous ..... The poor shall eat me that is shall receive the Sacrament of my body and blood and they shall be filled by following me and denying themselves because to eat the Lord is to have a will to follow him in all things and to be one with him On Psal 29. Eternal life is not by merit because we could fall of our selves but we could not rise of our selves but through his will that is only of mercy On Psal 33. Truly they only are blessed they only are saved which are justified by grace and not by their merits On Psal 39 When we live well let us ascribe nothing to our merits but all to the grace of God On Psal 55 If we will offer sacrifice to God we need not seek any thing without to offer within us is the Incense of praise and the sacrifice of faith On Psal 64. Propitiation is miseration shewed after sacrifice So Christ willing to shew mercie propitiari on his people became a Priest praying unto the Father with hands lifted up upon the Cross he offered a sacrifice because he offered himself on the Altar of the Cross he is the Priest he is the Sacrifice the Propitiator and the propitiation On Psal 85. God the Father could give no greater gift unto men then that he made his Word by which he made all things to be a head unto them and did fit these men to be as members unto Him so that He is God with the Father and Man with men who both prayeth for us and prayeth in us and is praied unto by us He prayeth for us because he is Priest and Sacrifice interceding daily with the Father for us He prayeth in us because he is our head neither is this any wonder if Christ and the Church be in one voice because they are in one bodie He is prayed unto by us as our God he is prayed unto in the form of God he prayeth in the form of man there the Creator here a creature On Psal 70. It is a great gift of God and a great knowledge of man to observe and understand that whatsoever he is he is nothing without the grace of God and he is nothing of himself for he which will be any thing of himself he tendeth not to be but who studieth to be something by the grace of God abideth in true being in vero esse This is grace by which we were made when we were not of ungodly we were made godlie of slaves free of damned were assumed into the Kingdom On Psal 96 Let them be confounded who glory in Images for Images are not to be adored neither is an Angel to be adored because it is said in the Revelation See thou do it not Catal. testat veri libr. 10. 23. Paschasius Rathbert Abbot of Corbeyen at the same time writ a book De Eucharistia He saith Ca. 1. Christ hath left unto us his Church no greater thing then this Sacrament and Baptism and the holy Scriptures in all which the Holy Ghost who is a pawn unto his Church doth work inwardly the mystical things of our salvation unto immortalitie But in them is nothing wondrous unto unbeleevers and yet unto them who beleeve nothing is better nothing is given more wonderfull in this World Not that these wondrous things lie open unto the eies but by faith and understanding they are savourie with divine mysteries and in them immortalitie and participation of Christ in the unity of body is granted unto mortal men Ca. 5. We drink Christ's blood spiritually and we eat his flesh spiritually wherein eternal life is beleeved to think otherwise according to flesh is death and to eat the flesh of Christ spiritually is eternal life Ca. 6. Unless one abide in Christ and Christ in him he cannot eat of Christ nor drink his blood And what is it that men eat Behold
of his God-head and He is the bread of life not of this natural but of that unchangeable life which fails not by death And who beleeveth in that bread shall not suffer hunger by hearing the Word of God nor suffer spiritual thirst because he hath the water of Baptism and sanctification of the Spirit ... And shewing that faith in Christ is not a common thing but a gift of God and given by the Father to the upright in heart he saith Whomsoever the Father gives unto me he shall come unto me that is they shall beleeve in me whom my Father gives unto me .... And I will not cast him out which comes unto me that is I will not lose him but I will save and I will refresh him with much diligence for I came from Heaven to do no other thing but the will of my Father And near the end of that Chapter he saith When ye hear that his Disciples went away do not think it of his true Disciples but of them who did follow in the order of Disciples and seemed to have the form of Disciples while they were taught by him for there were some among his Disciples who being compared with the other multitude were called his Disciples for they abode longer time then the multitude but being compared with others which were true Disciples they were not to be considered because they beleeved him but for a time and as I might say with a cold heat .... The flesh profiteth nothing ... the flesh that is to expound these words carnally profiteth not but are the occasion of scandal So then they who understood carnally the things spoken by Christ were offended Therefore he addeth The words I speak are spirit that is are spiritual and life having no fleshly thing and bringing eternal life Shewing that it is the excellency of the God-head to reveal these hid things he saith There be some among you who beleeve not when he saith Some he excepteth the Disciples On Cap. 10. He sheweth the sure tokens of a good Shepheard and of a Wolf ... and first of the pernicious Shepheard saying He entreth not by the dore that is by the Scriptures for he useth not the Scriptures and Prophets as witnesses for certainly the Scriptures are the dore by which we are brought unto God and these suffer not Wolves to enter for they forbid Hereticks that we may be secure and they give a reason of every thing therefore he is a theef who entreth not into the fold by the Scriptures and so is found by them .... Because the Scriptures are understood and opened by the Holy Spirit they do shew Christ unto us the Porter is justly expounded the Holy Spirit by whom as the Spirit of wisdom ann knowledge the Scriptures are opened and by them the Lord entreth to have a care of us and by them the Shepheard is known And the Sheep hear the voice of the Shepheard for because they had often called him a deceiver and they would through incredulity confirm this saying Doth any of the rulers beleeve in him Christ shews that they should not think him a deceiver though none of those beleeved in him but rather they should be cast out of the sheep-fold for saith he if I come in by the dore it is clear that I am the true Shepheard and ye which beleeve not in me seem not to be sheep On Cap. 12. speaking of the word Osanna he saith Out of these Texts any man may understand that the Scripture attributes salvation unto God only On Cap. 20. Though many signs of his resurrection were given yet these only are written and that not for ostentation or that the glory of the only begotten may be shewed but that ye may beleeve saith he What is the gain who reapeth it not Christ for what gain hath he that we beleeve But it redounds unto us for he saith That ye beleeving might have life through his name On Rom. 1. What righteousness can we have who are defiled with abomination and filthy deeds but God hath justified us not by our works but by faith On Cap. 3. If the Law had power to justifie what need had we of Christ If thou wilt say By what law is this glorying excluded is it by works seeing the Law commandeth He who doth these things shall live by them for these things did the Law of Moses command He saith Not but by the Law of faith which gives righteousness by grace and not by works You see how he calleth faith a law because this name was in such veneration amongst the Jews On Cap. 6. He calleth life grace and not a reward as if he had said Ye do not receive the reward of works but by grace are all these things given unto you through Christ which worketh and doth them all On Cap. 10. The righteousness of God is by faith which requires nothing glorious or grievous of us but all our hopes is on the grace of God On Cap. 11. If of works then no more of grace or else work were no more work if we be made acceptable unto God through works grace were superfluous but if grace be superfluous then must works also be taken away for where grace is working is not requisite and where working is no grace is required What then .... When he hath shewed what grace is and that it is the gift of God without the works of men he asserteth that the Israelites have not attained justification though they sought it because they sought it not rightly and they thought to have righteousness by works which could not be But saith he the election that is they which are chosen have attained it and by this word election he shews that the excellency of things to come and all other things are bestowed on men by the gift of God On Cap. 13 He the Apostle teacheth that all men whether a Priest or Monk or an Apostle should be subject unto Princes On Cap. 16. The Apostle teacheth that dissensions and scandals that is heresies are brought in by them which bring any doctrine besides the doctrine of the Apostles On 1 Cor. 3. Miracles are done very often for the profit of others and therefore are they done sometimes even by unworthy men Cap. 14. Signs are for unbeleevers for beleevers have no need of them seeing they do already beleeve ... but prophecies are profitable both to beleevers and unbeleevers ...... Behold how by degrees he proveth plainly that he who speaks with his tongue only and understands not doth the less good even to himself and this was the meaning of Basilius on this place ..... What then is more to be sought of God that we may pray in the Spirit that is with grace and with the mind that is with meditation to conceive what we should pray On 2 Cor. 4. That the excellency may be of the power of God and not of us that it may be clear saith the Apostle that the excellency of the
Brethren and did conferre in the doctrin of faith of them he writes unto Nicol. Hausman to 2. epist pag. 167. saying Pighardi judge so of the sacrament that Christ is not bodily under the bread as some say they have seen blood and the babe there ..... but spritually or sacramentally that is he that receives the bread visibly verily receives naturally the blood of him which is at the right hand of the Father but receives it invisibly I can not blame them more for this And that they do not worship the bread they say it is for the same cause that he is not there visibly as we speak of seeing but invisibly and he is at the right hand of the Fathet Here is the Bohemians their judgement and Luthers approbation thereof Then Ab. Schultet in Annal. ad Ann. 1524. shewes that when Andrew Carolstad was still at Wittembergh he was scandalised at some words of Luther who said Christ is in the bread of the Supper tantus quantus in cruce pependisset so bigg as he did hang up on the cross and that this was an occasion of alienation of their minds We have seen other causes of their schisme On August 22. Luther preached at Jena against the fanaticall spirits of Anabaptists pretending revelations and at that time he said Of the same Spirit are the breakers of images and Sacramentaries Carolstad was present and took these words as spoken against him because he had noted and challenged Luther upon these former words After Sermon they meet in an Inn and in end Luther provoketh Carolstad to writ concerning that question of the Supper and so began that Sacramentary strife Luther hath written of that Conference at Jena one way Scultetus saith falsly and Martin Rheinhard preacher at Jena at that time hath writen of it another way Within two dayes Luther went to Orlamund where Carolstad was preacher at that time but he would not speak with Carolstad yet some of his hearers disputed with Luther and did maintain that what they had done in breaking down images was warranted by the word of God so that Luther went away being almost ashamed Not long after by the means of Luther and at command of John Frederik Duke of Saxony Carolstad was exiled out of Thuringia and so was Rheinhard who had written the Conferences at Jena and Orlamund Carolstad wrot Letters unto Orlamund these were read in a publick meeting and all the people did weep at the reading of them the subscription of the two Letters was this Andrew bodeynstein neither heard nor convicted yet exiled by Luther Bodenstein was his fathers sirname When Luther heares of this subscription he writes to Amsdorfius saying you see how I which should have been a Martyr am come so far to make martyres you can scarcely believe how largely this doctrine of Carolstad concerning the Sacrament hath spread Carolstad went to Basile and there he converseth with the Anabaptists only and set forth sixe little books concerning the Lords Supper Upon which occasion Erasmus wrote unto Henry Stromer 4 id Decembr saying Carolstad hath been here and scarcely did visite Oecolampade he hath set forth sixe little books the printers were imprisoned on the third day after at the command of the Magistrate especially because as I heare he teaches that in the sacrament the very body of Christ is not None can endure this for the vulgare sort are offended that God is taken from them as if God were in no place unless he be under that signe and the learned are moved by the words of holy Scripture and decrees of the Church This business will breed a huge tragedy when we have too many tragedies So far he The sum of Carolstad's doctrin concerning the Supper is The body of Christ neither is nor can bee eaten with the mouth but there is a celebration of the remembrance of his body broken for us and of his blood shed for us So he acknowledges a figurative speach in the words of institution and the word This he expoundes not of the bread but of the body as if the meaning must bee Take eat this bread in remembrance of mee for here is the body that was given for you He addeth there must be a trope necessarily lest we be forced to maintaine that the bread was crucified for us and that the Scripture commandeth us to eat his flesh which is false and that flesh profiteth which is also false and that his body is given and broken for us in the use of the Supper which is also false In the book which he called Of the un-Christian abuse of the bread and cup of the Lord he pleadeth against their errour which bid men seek remission of sin in the sacrament and he asserts that the Sacrament should be often celebrat to declare the Lords death and the annunciation of his death to flow from the remembrance of Christ and this remembrance to flow from the discerning of his broken body and shed blood and that the body is discerned and not the bread or the sacrament when we distinguish his body and blood from other bodies and bloods and that we then discern the body and blood of Christ when we consider that his body was broken for us and his blood was shed for us they who consider not these things are guilty of the body of the Lord even as the wicked men which killed him because such do eat of the bread of the Lord and drink of his cup Therefore a man should examin himself to wit whether he thinkes rightly upon the death of Christ and whether he be such as Christ would have him to bee He denieth also that the sacrament can be called an earnest or pledge of redemption by Christ because what is proper unto Christ and his Spirit should not be attributed unto the bread and wine and the Scripture saith not that consciences are quieted by the bread and wine but rather the Apostle commandeth that a man should first examin himself and then eat of that bread which examination were superfluous if one were made more sure of the remission of his sin by the Supper The Senate of Zurik were offended at the newness of this doctrine and therefore had forbidden the selling of these books But both Zuinglius and Oecolampade had spoken of a trope in the words of institution long before they knew how to make it cleare and thereupon Zuinglius in a Sermon exhorts the Magistrat to let the books pass and be read that so the victory of truth may be the more ingenuous and he said Carolstad was lyke unto a souldier which hath arms and a good mind to fight but hath not skill of arms and puts his helmet on his shoulder and takes his brestplate as a buckler in his hand .... so Carolstad is sensible of the truth but because he knowes not throughly the proper nature of tropes hee disposeth and places the words not in a right ordet Likewise Oecomlapade wrote unto severall friends
that they would not judge amisse of Carolstad for albeit he had not attained what he would yet in the substance of the matter he hath not erred much And albeit the Anabaptists knew what difference was between Zuinglius and Carolstad in this particulare yet they follow Carolstade and spread his books far and wide After the divulging of these books Zuinglius wrote unto Matt. Alber Pastor at Reutlinga saying Hitherto we have erred from the But or mark neither Leo Juda nor other brethren nor I do altogether disallow the judgement of Carolstad but many are offended at the obscurity of his words and his immoderat scoffs especially our Tigurines because he hath a little departed from the way wherein he should have walked And then he teaches that to eat the body of Christ is no other but to believe that Christs body was broken and died for us and he proves this from John VI. where it is written of Spirituall eating whereof the signe is in the sacrament 2. from the words of the institution where he expounds Is by Signifieth as the following words do evince Do this in remembrance of me 3. from the words of Luke This is the new Testament in my blood therefore it is not the very blood c. Likewise the Diuines at Strawsburg to wit Wolfgang Capito in October and Mart. Bucer with whom all the other Ministers did subscribe in December of the same yeare did by their published papers exhort all men to leave strife and think upon the right use of the holy Supper that is as Bucerspeakes we should eat the bread drink the wine and then come to that which is spirituall the remembrance of Christs death for we should so eat the bread and drink the wine that we remember how Christs body blood was once offered for us and so we eat his flesh and drink his blood spiritually Luther was vexed with the successe of Carolstad's doctrin and in wrath writes in the same December unto Amsdorf saying We have no other cause but to be humbled for Carolstad's venom spreades very wide and unto his opinion is joined Zuinglius of Zurik Leo Judaeus and many others affirming constantly that in the sacrament is only bread as in the market c. The next year this contest grew hoter betwixt Luther and Jo. Bugenhagius in Pomer on the one side and Zuinglius and Oecolampade on the other In a third piece which Zuinglius wrote in October answering to Bugenhagius he proves that his doctrin was not new as the other had called it but the very mind of Christ of the Apostles and the Fathers and that they have not expounded the tropes albeit they have spoken with tropes and he professeth he knew there is a trope in the words of the institution but he knew not in what word the trope is untill he had read an epistle of a Batavian teaching that the words of Christ The flesh profiteth nothing speak not of a carnall understanding because the text presseth another thing and who will say that The flesh profiteth he makes two wayes of salvation c. The same Abr. Schultet testifieth that when Carolstade saw the books of Zuinglius and Oecolampade he forsook his interpretation of the particle This. Afterwards more oile was added unto this flamme when Brentius heard of the Ubiquity which Faber Stapulensis had imagined I do not intend to handle controversies but of this purpose for clearing the history I add two passages one from Ab. Schultet Annal ad An. 1525 Oecolampad at Basile with his Collegues teaches the same with Zuinglius when it was reported that he was a Carolstadian his friends did entreat him to declare his mind concerning the Sacrament and the same year he publishes a book Of the genuine exposition of the Lord's words THIS IS MY BODY Therein he shewes that orall eating had its beginning from Pe. Lombard or Gratian or if it be more antient from Damascen the later that Lombard in condemning them of heresy who say that Christ useth the same phrase in these words This is my body as Paul had used in these The rock is Christ did condemne all the antient Teachers which were of the same judgement Then he answereth the objection What things are above our capacity men should not search iherefore we should not search into the sacrament And he proves that the sacraments are not of the sort of incomprehensible things seing in the Lords Supper is no miracle nor any thing exceeding mans capacity Thirdly he wipeth-off the calumnies of some preachers who clamorously said that the Gospell was denied and Christ's God head and all Christianity was overthrown by them who deny orall eating of Christs flesh and he affirmes that the Holy Ghost hath spoken in such a way lest any take occasion of errour and he would have some passages a little darkly to the end that some seeing shall not see and knowledge or revelation should be acknowledged to be a gift of Gods Mercy Then he comes to the point and proves the words This is my body to be spoken with the same trope as these of Paul Therock was Christ This is not a strange exposition nor is the phrase seldom used in the Scripture as nothing is more inconvenient than the exposition of the Synusiasts a trope certainly is in the words and many absurdities follow otherwise all the Fathers were for a trope in these words he confirmes the same and refutes the contrary by many reasons according to Scripture The Senate of Basile ask Erasmus his judgement of that book he answereth He had read it and in his judgement it is learnedly and well written and I would say sayd he very Christian if any thing can be called Christian which is contrary unto the decrees of the Church from whose judgement it is dangerous to decline The other passage that I add is in Osiander Cent. 16. Lib. 1. Cap. 36. where speaking of these three Carolstade Zuinglius and Oecolampade he saith The judgement of all these three Divines was the same to wit that Christs body is not given in the holy Supper with the bread and wine but are present above only in the highest heaven and no where els before the last day In after times saith he Caluin did seem to reject their expositions but indeed was of the same mind with them for in his agreement with the Divines of Zurik he writtes that the body of Christ is as far distant from us as the heaven is distant from the earth but deceitfully did Calvin teach the same impiety in other smoother words so that he blinded the eyes of many learned and good men and drew them into Zuinglianisme So far he I marke these two that the Reader may see how these do prevaricate or wrangle which have been for consubstantiation they will not understand any thing to be spoken against them and as if blew green and purple were all white because they are not all black so how beit
thought of their Gods Impious was the opinion of Vigilantius who deprived the Martyrs of all honour if he did so Foolish was that of Eunomius who would not enter into the Churches of Martyrs lest he were compelled to adore the dead Martyrs are to be reverenced and not adored as God as Jerom writeth against Vigilantius And in his next Annotation he saith But now the fashion is when religion is solemnized unto Christ who delivered mankind by his death to shew plaies unto the people nothing differing from the old scenical plaies although I say no more he will think it fitly enough who shall hear it sports are made of a most serious purpose He continueth shewing their abhominable sports Hither may be referred another History in Chrysostom to 1. in his book against the Heathens The Apostate Emperour Julian went to the Temple of Apollo at Daphne and with great instance did ask a response concerning a purpose intended by him and it was answered This place of Daphne is full of dead bodies which hath averted the Oracle whereupon Julian commandeth to take away the body of Babylas There Chrysostom argueth against the Emperour that Babylas were mightier then Julian's God But the good man did not conceive the policy of the Divel by subtily instilling into the minds of imprudent men a superstitious fancy concerning the reliques of the dead and their power as Bellarmine de cultu Sanctor lib. 2. cap. 2. would prove from the same example that the reliques should be adored And whereas he alledgeth that the miracles that were done at the graves of the Martyrs were done to the end these reliques should be worshipped Augustine de civit Dei lib. 22. cap. 9. saith contrarily Unto what faith did these miracles attest save unto that where Christ is preached to have risen in the flesh and to have ascended into Heaven in the flesh for even the Martyrs were Martyrs that is witnesses of this faith they giving testimony unto this faith did indure the enmitie of the world and did overcome them not by fighting but by dying for this faith they died who may obtain these things from the Lord for whose name they were killed for this faith their wondrous patience hath gone before that in these miracles so great power might follow for if the resurrection of the flesh eternally hath not gone before in Christ or shall not be as is fore-told by Christ or was fore-told by the Prophets who had also prophecied of Christ why can the Martyrs do so great things who were killed for that faith by which the resurrection is preached For whether God worketh by himself in a wondrous way whereby the eternal worketh temporarie things or if he doth those things by his servants and the same things that he doth by his servants whether he doth some of them by the spirits of the Martyrs as by men that are as yet in the bodie or all these by his Angels whom he commandeth invisibly and without bodies so that what things are said to be done by Martyrs are done by them praying and obtaining and not working or whether these things be done some one way and some another which can no way be comprehended by mortals nevertheless they give testimonie unto that faith which preacheth the resurrection of the flesh for ever So far he Hence we see that Augustine will not say definitively that the miracles were done by the Saints and that he holdeth that they were for confirmation of the faith which the Martyrs did believe and preach and for no other faith But most certain it is not any Martyr did ever teach or believe that Saints or their reliques should be worshipped Add the testimonie of Ge. Cassander in Consult art 21. We read saith he that of old they made vows and undertook pilgrimages unto places famous for the reliques of Martyrs which then was profitable while the memorie of the Martyrs was yet fresh and certain and while God by undoubted miracles did shew that their souls do live whose bodies were dead thereby confirming the faith which they did profess But abuses did by little and little creep in for Basil did complain that in his daies this custom was corrupt and in the time of Augustine the custom of bearing meat unto the graves of Martyrs was forbidden by Ambrose as is clear in Augustine Confess lib. 6. cap. 2. and in latter times too much hath been given to the reliques and memories of Saints when wicked men began to put false confidence in foolish worship which abuse is condemned by the Councel at Cabilon Cap. 45. and other corruptions were added to wit for gain false reliques were daily suggested and feigned miracles were reported superstition was thereby fostered and by illusion of the Divel new reliques were invented which abuse is condemned by a Councel at Lions at this day the world seems to be full of reliques so that it may be feared that upon due examination most detestable impostures may be manifested as in some places it is made manifest as of old it hapned unto Saint Martine who did find under the famous name of a Martyr the monument not of a Martyr but of a wicked Robber Wherefore it seems good to abstain from all ostentation of reliques and to stir up the people to reverence the true reliques that is to follow the examples of their godliness and vertues that are extant written by them or of them Thus Cassander hath observed two corruptions to wit superstitious confidence in the worship of true reliques and a sacrilegious forging of false reliques But now the superstitious custom of Rome is come to such height that Jesuit Vasques is licentiated to send in publick That the very worms may be worshipped with a good intention and sincere faith as if the worms consumers of the holy reliques were filled with some vertue yet not to be worshipped publickly Vasq lib. 3. adorat cap. 8. num 114. and Bellarm li. cit cap. 4. saith The reliques of Saints to wit their bones ashes cloaths c. are to be adored although not with the same kind of adoration as the spirits of the Saints yet with more than human or civil worship to wit with religious supplication kissing circumgestation thurification lighting of Tapers c. 8. In former times many were desirous to see Jerusalem but others did disswade Pilgrimages them as Jerom to 1. Ep. ad Paulin. saith It is laudable not to have been in Jerusalem but to have lived well in Jerusalem for that Citie is to be sought which killed not the Prophets nor shed the blood of Christ but which maketh the currents of the flood glad which being on a mountain cannot be hid which the Apostle calleth the mother of the Saints in which he rejoiceth that he had freedom with the righteous Neither in saying so do I reprove my self of inconstancie or condemn what I do that I seem in vain after the example of Abraham to have forsaken my kindred
prosperously be a note of the Antichrist the Pope cannot be called Antichrist seeing he wanteth so many Provinces I answer in the first part Bellarmine saith that the Pope hath lost what he never had and in the latter part he hath lost more for he might have added Scotland Ireland a great part of Poland Prussia c. But all these had given their power and Kingdom unto the Beast until the word of God was fullfilled and they do now hate the Whore and have made her naked as it is said Rev. 17. But it is no where written in Scripture nor do Protestants say that the Beast or Antichrist had or shall have dominion over all the earth although he make such a claim falsely yea the fourth part of the earth was never subject to the See of Rome at once or at one and the same time 4. As the Papishes do glory in vain of the Pope's Supremacy over the The Pope had no power to give Kingdomes Church so they pretend his power over all the Kingdomes of the earth this they do hold but with some difference amongst themselves for the â—anonists as they are called hold that all the Kingdomes of the earth do directly belong unto the Pope and the Jesuits say not directly but indirectly and these two sects write against one another in this matter as for life and death But whether directly or indirectly both do agree that the Pope may give any Kingdom of the earth to whom he pleaseth Satan did once say so And in the 9. Century Pope Nicolaus did not say so as followeth Let them shew any such practice before this eighth Century Did all the Bishops of Rome before this time give Kingdomes to whom they would Or were they ignorant of their power But say they at that time Pope Zachary gave the Kingdom of France unto Pipin and his line So unto this place belongeth neither gave he the Kâ—ngdome of France unto King Pipin that controversie which Bellarmine hath de Ro. Pont. lib. 2. cap. 17. lib. 5. cap. 8. By what means and by what persons Pipin obtained the Kingdom of France Gratian. caus 15. quest 6. cap. Alius saith Zachary deposed Childeric King of France and placed Pipin in his room And the gloss saith Deposuit idest deponentibus consensit he consented unto them who deposed him Platina in Zachary saith By his authority the Kingdom of France was adjudged unto Pipin The Jesuit Dion Petavius in Rationar temp par 1. lib. 8. saith Pipin by the authority of Pope Zachary and by consent of the French Peers did add a new Title of King unto his Royal Power which he had not before If we look to the more ancient Writers the story is thus About the year 663. Clotharius King of France gave himself to the lusts of the flesh and committed the government unto Ebroin Master of the Palace or as others call him Constable This example turneth into a custom and An. 694. Pipin Duke of Austrasia attained this charge under Clodoveus or Clovis the III. as Io. Serres calleth him and he keepeth it in the daies of King Childebert the II. and his son Dagobert so that then there was the Title of a King and all the power was in the hand of the Constable Abb. Vrsperg in Chron. pag. 170. Edit An. 1538. The King was seen once in the year publickly to wit the first day of May then he received and gave gifts without any other discharge of Royal power and all affairs of State were managed by the Constable After Pipin was great contention for so honourable a place his son Charls Martel prevaileth who in the daies of Theodoric or Therric the II. enlargeth the Kingdom of France and as the fore-named Petavius ex Gest Franc. Epit. lib. 1. sheweth he overthroweth Raginfred his Competitour or as he saith who was chosen Mayor and Eudo Duke of Aquitania An. 718. then he subdued the Saxons Alamanes Bavarians and Aquitans Eudo hath his refuge unto the Sarazens in Spain and perswadeth their King Abdirama to invade France Charls did slay in one Battel 375000. Sarazens with the loss of 1500. French at Towrs Fascic temp fol. 45. Edit Venet. An. 1484. and Io. Serres and others Thereafter he did take-in Burgundy and Lions An. 727. and the next year Eudo being dead he possessed Aquitania peaceably In the year 731. the Sarazens did come again into France Charls overthrew them and did gain Avenion and Narbon from them Therefore by a more honourable Title he was called Duke and Prince of France and under that name he governed the Kingdom 19. years and died An. 741. Platin. in Gregor II. He had four sons Carloman Pipin Egidius and Grypho some say Grypho was the son of his first wife a daughter of Bojaria Pipin made Egidius Bishop of Rotomayum and left his government unto Carloman and Pipin and they two divide the Kingdom and govern either his own part under the Title of their father as is apparent by the first words of the Councel under Carloman In the name of our Lord Jesus Christ I Carloman Duke and Prince of the French in the year 742. from the Incarnation of Christ on the 11. of the Calends of March by the advice of the servants of God and of my Nobles I have assembled the Bishops in my Kingdom c. Note these words and see what power he had Within 7. years after this Synod he laid aside his Princely authority saith Bellarm. loc cit and entred into a Cloister at Sotacte and then all the authority was in Pipin alone Grypho rebelled against Carloman but at last Pipin took him in Italy and caused him to be beheaded An. 753. Pipin having the government alone and wanting no occasion did aim at a higher Title The Sarazens in Spain were preparing to make new Wars against France but Pipin did prevent the storm he seized on the passages of the Pyrene hills and forced those redoubted enemies to receive Laws from him Then he did help the Cities that had been spoiled he disburthened others of publick charges and established justice and dealt so valiantly and discreetly both in Wars and Peace that he gained the hearts of all the countries also it did not a little add unto his esteem what he had done against the Lombards and in other parts of â—taly Blondus dec 1. lib. 10. saith I find in Alcuinus Paulus and several others who have written the Acts of the French that the Nobility and Commonalty of that Nation duly considering the worthiness of Pipin and sottishness of Childeric consulted with Zachary Bishop of Rome whether they should tolerate so foolish a King any longer and defraud Pipin of his deserved Princely honour And when the Bishop made answer That he was best worthy to be King who could best discharge the Office of a King the French with the publick consent of the whole Nation did pronounce Pipin for their King and Childeric was
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
seen that his grace to save a man agreeth with free-will so that grace alone can save a man though his free-will can do nothing as in Infants and in them which have not understanding for grace doth continually help natural free-will which without grace can do nothing unto salvation by giving unto the will righteousness which it may keep by free-will and albeit he give it not unto all men because he sheweth mercy on whom he willeth and whom he willeth he hardneth yet he giveth it unto none for any preceeding merit because who hath given unto God and it shall be repayed unto him But if the will keep by free-will what it hath received it attaineth either increase of received righteousness or power according to good will or some reward All these things are the fruit of the first grace even grace for grace and therefore it is all to be imputed unto grace because it is neither of him which willeth that he willeth nor of him which runneth that he runneth but of God which sheweth mercy And therefore except God onely it is said unto all others What hast thou that thou hast not received why gloriest thou as if thou hadst not received So I have translated that Chapter word by word one may quarrel that I have translated attaineth for meretur but I have done so according to the use of the word as I have marked in other places and because it so agreeth with the words following All these things are the fruits of grace even grace for grace In the next Chapter Anselm saith As none hath righteousness but by preveening grace so none keepeth it but by following grace for howbeit it be kept by free-will yet it is not so much to be imputed unto free-will as unto grace when righteousness is kept because free-will hath and keepeth it not but by grace preveening and following Lastly seeing all things are according as God disposeth whatsoever a man hath that helpeth free-will to accept or keep his righteousness whereof I speak it is to be imputed unto his grace In these particulars then the former testimonies are according to the minde of Anselm As for that testimony concerning the sacrifice of Christ he hath a Treatise De Sacramento altaris wherein he speaketh much of the change of the bread and seemeth to be puzzled in reconciling the sentence of Pope Nicolaus II. with the ancient Fathers but in c. 12. he speaketh of the maner how the things of the Sacrament are to be judged thus seeing the things of the Sacrament are so we should think of the things as they are spiritual things in a spiritual maner and when we receive the flesh of Jesus from the altar we should be solicitous that in our thoughts we rest not on the flesh and be not quickned by the Spirit for if we be not quickned by the Spirit the flesh profiteth nothing for if in our thought we rest on the flesh of our Saviour we not onely shall not be quickned by the Spirit but neither can we understand how the flesh of Christ a man can be eaten by man but as those which were hard in heart understood it unto whom the speech of Christ seemed hard and they went back for they understood it carnally for they thought he would cut off pieces of his flesh and give them to eat therefore we should think of that body of the Lord spiritually and in a divine maner and discern it humbly that is we should think it diverse from all other food and eat the spiritual flesh of Christ in a spiritual maner that is it is received in a Sacrament of his true flesh on the altar And again we should think that the very flesh which was crucified and buried is not also torn in the Sacrament nor broken nor devoured after the maner of common flesh but under the similitude of bread to be broken and offered and never consumed for it is not after a wicked maner killed by us but holily sacrificed and thus do we set forth Christ's death till he come again For we do now this humbly upon earth what he as the Son doth for us in heaven where he as our Advocate interceedeth with the Father for us To interceed for us is to present for us in some maner before God the Father the flesh which he took for us and of us Therefore we do sacrifice the body of Christ when by certain piety of faith we believe it to be certain and do sanctifie it and we do hold fast this faith unto his honor by whom he who sanctifieth and they who are sanctified are all one For the death of Christ needeth not to be done again because when it is once done it is sufficient to everlasting salvation Ambrose saith Christ hath died once and was made an oblation for our sins what do we then do we not offer every day yes we do offer but in remembrance of his death and there is but one sacrifice and not many How one and not many because Christ was offered but once and this sacrifice is the example thereof it is the same and the same continually therefore it is but one sacrifice else because he is offered in many places there be many Christs no no but one Christ every where here he is full and there he is full for as what is offered every where is one body and not many bodies so it is but one sacrifice but the Priest is he who offered the sacrifice which cleanseth us and we now offer the same sacrifice which being offered then cannot be consumed What we do now is done in remembrance of that which was done as he saith Do this in remembrance of me we offer not another sacrifice but the same continually or rather we do this in remembrance of that sacrifice and unto him we do vow and render our selves and his gifts in us and on the solemn feasts and on certain days we do dedicate and consecrate the remembrance of his benefices lest time bring upon us ungrate oblivion thereof What was Anselm's judgement in the doctrine of justification appeareth by an Admonition pro moribundo Order for demanding the sick where he ordereth the Priest to ask the dying man Brother art thou glad to die in the faith of Christ Ans Yea Brother Hast thou a purpose to amend thy life if God will give thee space to live Ans Yea Brother Believest thou that thou canst not be saved by thy own merits or any other way but by the death of Christ Yea. Givest thou him thanks for the same with all thy heart Yea. Then go on and so long as thou livest give him thanks and hide thy self in his death role thy self on it and put thy trust in no other thing and if the Lord would judge thee say O Lord I put the death of Jesus Christ betwixt thee and me and otherwise I will not contend with-thee If he say Thou hast deserved condemnation say thou I lay
the death of my Lord Jesus Christ betwixt thee and my wicked merits and I offer the merit of his most worthy passion for the merit that I should have had and alas I have it not Say again O Lord I lay the death of my Lord Jesus Christ betwixt thy wrath and me Then let him say thrice Into thy hands O Lord I commend my spirit Ia. Vsser de succes Eccles c. 7. sheweth from Cas Vlenberg lib. causar caus 14. that all Christendom received this form of questioning the sick from this Anselm but it hath been changed from time to time In the Book Institutio baptizandi aliaque Sacramenta administrandi ex decreto concilii Tridenti restituta printed at Lions ann 1598. at that part de recommendatione anima are the same questions and answers but there are set first these Believest thou dear brother all the Articles of the Faith and all the holy Scripture according to the exposition of the holy and Catholique Doctors Ans I believe Doest thou detest and refuse all Heresies and Superstitions which are damned and disallowed by the holy Mother the Catholique Church Ans I do disallow Instead of these two questions the above-named Jesuit reporteth ex Bibliotheca Vaticana thus If he be a secular man he should be demanded so Believest thou these things that belong unto Christian faith in so far as they be determined by the Church Ans I believe And in the end he saith These things being finished Anselm saith Without doubt the sick man shall be saved Observe Here is no word of Purgatory nor of saying Masses for him after death But the most remarkable difference is in Index Expurgat set forth by Cardinal Quiroga there it is ordered to blot away or leave out these questions Believest thou that our Lord Jesus Christ died for our salvation and that none can be saved by his own merits or any other way but by the merit of his passion And where it was said in Or do baptizandi printed at Venice ann 1575. at the end of these questions We need not dispair of his salvation which with his heart believeth and with his mouth confesseth these questions that Index ordereth to leave out these words also By this form and the changes of it we may see how the Papists have changed their faith especially in this main cordial for a sick soul The same Anselm wrote two Books etituled Cur Deus homo against some The reasonableness of redemption by Christ whom he calleth Infidels And it appeareth certainly unto me these have been the Fore-fathers of the Socinians and that Socinus have gathered the most part of their quirks out of these Books but as the man hath been wickedly minded he hath not taken to heart what Anselm hath answered unto these Infidels I studying brevity will onely repeat some of the answers except onely the first objection Lib. 1. c. 2. The Objector saith As right order requireth that we should believe the profound things of Christian faith before we presume to search them by reason so it seemeth to be negligence if after we be confirmed in the faith we endeavor not to know what we do believe wherefore as by the preveening grace of God I think that I know the faith of our redemption so that albeit I cannot comprehend by reason what I do believe yet nothing shall be able to pull me away from the certainty thereof I crave that thou wouldest declare unto me which many others do crave as thou knowest upon what necessity and reason hath God seeing he is Almighty assumed the baseness and weakness of humane nature for the restoring of us This is the main objection and the preamble of it condemneth implicite faith Anselm answereth cap. 3. We do neither wrong nor reproach to God but giving thanks with all our heart we do praise and set forth the unspeakable altitude of his mercy that how much the more wonderously and above all imagination he hath restored us from so great and so deserved wickedness wherein we were unto so great and so undeserved benefits which we had lost he hath set forth the greater love and pity toward us for if they would diligently consider how conveniently the restauration of man is procured after this maner they would not jeer at our simplicity but with us they would commend the wise bountifulness of God for it was necessary that as by the disobedience of a man death entered into mankinde so by the obedience of a man life should be restored and as sin which was the cause of our damnation had its beginning from a woman so the Author of our righteousness and salvation should be born of a woman and as the divel overcame man whom he perswaded by eating of a tree so a man should overcome him by suffering whereof he was the author on a tree Cap. 4. Is not this a necessary reason why God should do these things seeing his so precious a work mankinde was altogether lost nor was it fitting that what God hath propounded concerning man should be altogether annulled nor could his purpose be brought to pass unless mankinde had been delivered by the Creator himself Cap. 5. Whatsoever other person had delivered man from everlasting death man might be judged to be a servant unto that person and if it were so man had not at all been restored unto that dignity which he had had if he had not sinned seeing he which should have been the servant of God onely and equal unto the good Angels in every respect should have been a servant unto one which is not God and whose servants the Angels are not C. 8. The will of God when he hath done a thing should be a sufficient reason unto us albeit we see not why he hath done so nor should any think it contrary to reason when we confess that God hath done these things which we believe of the Incarnation And they understand not what we believe for we affirm without any doubt that the divine nature cannot suffer nor in any respect can be brought from his Celsitude nor hath any difficulty in whatsoever he will do But we say that our Lord Jesus Christ is very God and very man one person in both natures and two natures in one person wherefore when we say that God was humbled and suffered weakness we understand it not according to his imsuffering nature but according to the infirmity of humane nature which he had assumed and so it is clear no reason is against our faith for thus we do not understand any humiliation of the divine substance but we declare that there is but one person of God and man nor did God the Father deal with that man so as you seem to understand or give an innocent unto death for the guilty for he did not force him unto death against his will nor suffered him to be killed but he himself did willingly suffer death to the end he might save us from death
recovered many Lands which his Ancestors had lost The Venetians took sundry Islands in the Archipelagus from him and from that time they keep Creta Pe. Maxia when he was sick he calleth his friends and The speech of a dying Emperor Nobles together and setting his yonger Son Manuel before them he said I had other hope then now you see O Romans when I came into Syria I thought to have gone beyond the limits of my Ancestors and to have washed securely in Euphrates and to have seen the river Tigris and to have subdued all the adversaries about Cilicia or who have made apostasie unto the Agarenes and I thought to have like an eagle this may seem a presumptuous word flown into Palaestina where Christ having stretched forth his hands on the Cross hath by his death restored the ruine of our nature and by his drops hath united all the world and to have gone up unto the mountain of God as the Psalmist speaketh and to have stood in that holy place and to have invaded the enemies round about it as sometimes the Barbarians had taken the Ark so they have often taken the Lord's sepulchre But because I am disappointed for what cause the Lord knoweth I can do no otherwise nor am I unwilling to yield unto the things which ye see approaching for who is wiser then God who shall fathom his minde or change his judgements by adding or impairing for the thoughts of men are changeable but God's purpose is not vain or variable And seeing God hath bestowed many benefits on me yea which scarcely can be told in your audience as my witnesses I with a thankful heart do proclaim the bountifulness of God toward me My Father was Emperor I have succeeded in the throne and have lost nothing that I received but whether I have encreased the talent which God hath committed unto me I leave that to the censure of others howbeit without offence and ostentation but to the praise of God's miraculous providence I may say this Both West and East have seen me in arms I have not been afraid of the Nations in both the Continents short while was I in my Palace I have spent my time for the most part under pavilions and have delighted under the vault of heaven this Land where now we are encamped hath seen me twice for a long time the Persians and Arabans have neither feared nor seen a Roman Army but as it hath pleased God they have given over many Cities unto us his servant which as yet we do possess and they do obey our commands God grant that I who have fought for Christian people may attain the eternal inheritance which the humble and those who are accepted of God shall possess and the same God give strength and success unto your indeavors against these bloody people which call not on the holy name of our God And so it shall be if you acknowledge that the success is in the hand of the most High and by his blessing ye shall have a Governor who shall not be cruel vain-glorious sullen nor a slave to his belly or who cannot be drawn from his palace more then a painted image from its colours for as is the disposition of the Ruler so are all things almost ruled seeing he hath a great influence on them if he be naughty they decay or if he have spirits they do flourish because as David teacheth God blesseth the godly and with the froward he dealeth frowardly And seeing I am to speak of the Successor of the Empire after my death which now inevitably approacheth I wish ye may hearken unto me To shew how the Empire came unto me it is not more necessary to declare then to hold up a lamp at noon for seeing ye have consented unto the Father's will and ye are equally affected toward my Sons being ready to obey one of the two Isaacius and Manuel and they also have submitted themselves unto my will It is true Nature is wont to bestow the Government on the eldest but I have observed that in designation of Kings God hath often taken another course Ye know that Isaac was yonger then Ismael Jacob came forth after Esau Moses was yonger then Aaron David was the yongest of his Brethren and many more for God is not a respecter of persons after the maner of men nor judgeth he by years but he regardeth the frame of the heart and especially humility and meekness And therefore in many occurrents I have not followed corrupt nature but despising the custom thereof in more weighty affairs I would rather follow God who is free from all depraved affection Now if without all scruple the Government were to be given unto my elder Son Isaacius it were needless to speak of their conditions but seeing I incline unto my yonger Son Manuel to prevent the wrong suspitions of the vulgar sort that I do prefer the yonger before the elder through affection rather then judgement it is requisite I speak a word of my motives There is no more unity of affections then of forms which have great variety though we all are men equally some are thus set and all do not take pleasure in one thing seeing otherwise neither God would accuse any of us nor could we be blamed one by another for we would all be necessitated unto the same conceits and follow the same purposes So my two Sons though they have one Father yet have they not the same minde albeit they both be eminent in strength of body comliness of countenance and gravity of carriage yet unto me it seemeth that Manuel is fitter for the Government for Isaacius hath been tasty in my sight often and being commoved upon a light occasion could not rule his passion and such anger is a great enemy to wisdom yea hath undone many otherwise good men But the other besides a multitude of other vertues which Isaacius also hath can yield at a time and follow the command of reason and therefore seeing in the uprightness of heart which the King and Prophet David doth commend we think men should obey a judicious minde rather then a strong hand I have determined that Manuel shall be Emperor wherefore accept ye the yonger man as Emperor ordained of God and entring into Government by my sentence as ye have many predictions that he is advanced and ordained of God which if ye will consider ye shall finde that I have not without reason designed him to succeed unto me but hereby have answered unto his vertue c. Nice Choniat Annal. 2. CONRADE III. the Sister-son of Henry V. and Duke of Suevia strove for the Empire but many Papalines in Germany as they had been enemies to Henry were against him and Pope Honorius causeth Lotharius Duke of Saxony to be chosen Emperor and he prevailed and was Crowned by Pope Innocentius He subdued many Cities in Italy which had usurped liberty as also he overthrew Roger King of Sicilies he drove him out
all joyn together against a common enemy so it was in the combat of the Friers The Dominicans did lay the grounds of their opinion on Scripture and doctrine of the Fathers and of ancient School-men And the other party when they could not finde the least taste of Scripture for maintaing their cause they have their refuge unto miracles and consent of the multitude Against them F. Iohannes de Vdine à Dominican useth this dilemma S. Paul and the Fathers said he either did believe as ye do that the blessed Virgin was free from the common law of men or they did not believe if they did believe it and spoke not at any time but universally without any mention of this exception why follow not ye their example but if they did believe the contrary then your opinion smelleth of novelty But F. Ierom Lombardel a Franciscan did affirm That the Church now hath no less Authority then the Primitive and therefore if by consent of the ancient Church the Fathers without exception spoke so we should invite an universal consent unto this exception from the common condition which opinion sheweth it self at this time by the celebration of this festivity So far P. Soave 15. Peter Abbot of Cluniac was in great account with Pope Eugenius II. Bernard wrote many Epistles unto him In Epist 277. he calleth him a vessel for honor full of grace and truth and endued with many gifts In an Epistle unto Eugenius he saith Albeit your person be set over Nations and Kingdoms to pull up and destroy to kill and scatter yet seeing you are neither God nor are you Jeremiah unto whom this was said you may be deceived you may be deceived by them who seek not Jesus Christ but themselves and lest this be if there be any faithful Son he should shew unto his Father faithfully what things he knoweth and which may be unknown unto you and he should â—orewarn and forearm you lest they of whom it is said the poison of aspsis under their tongue be able to corrupt your sincerety by their poison Here he professeth unto the Pope himself that he may err and be deceived Adversus Iudae lib. 1. If as you say and as the Apostle teacheth all men are condemned and all die in Adam then as the same Apostle teacheth all are justified in Christ and all are quickened for it is true what he saith As by one man sin came on all to condemnation so by one righteousness came on all to justification of life God by his essential goodness having pity on lost man and willing to save him but unless justly neither willing nor able while he sought in his eternal counsel how he might shew pity on the wretched and save his own justice this especially he thought most convenient whereby justice might be saved and man be delivered and grace be enlarged and God be glorified so God sent his own Son unto the sons of men that putting on mans nature and healing mans vices he should take in the assumed flesh not sin but the punishment of sin even bodily death and so by his single and temporary death he should deliver from a two-fold and that everlasting death by which dispensation mercy sheweth mercy and no prejudice done to justice when for the everlasting punishment of man a temporal punishment of God-man is offered which certainly is of great weight even in the ballance of justice that for rightly ordering the sins of the world the transitory death of the Son of God is more weighty then the everlasting death of the sons of men This is our sacrifice this is the burnt-offering of the Gospel of the new people which was offered once on the Cross by the Son of God and of man even by God Lib. 2. cap. 4. As before the Law and under the Law you see that many are honored with the title of righteousness even without legal customs so know thou that after the Law not onely many but all are justified by the onely grace of Christ Contra Petrobrus lib. 1. ep 2. When he said Do this he addeth in remembrance of me therefore the remembrance of Christ is the cause of the Sacrament and therefore lest it be forgotten which especially should be in our heart remembrance is tied unto the heart by this suitable sign as an unsoluble cord by which strong tie the redeemed should always think on the price of redemption and being thankful unto the Redeemer by faith working by love he should shew himself no way ungrateful for so great grace And the matter is of such worth that the mindes of men should be stirred up not dully but duly to think on it to love and embrace it It was expedient and just that the remembrance of Christ's humanity and death should be preserved not onely in the ears by hearing but also unto the eyes by sight Therefore to the effect that men might not onely learn by words but even familiarly feel by deeds that they die continually while severed from Christ and that they cannot live perpetually unless they be conjoyned and united unto Christ after the similitude of bodily meat and drink they receive Christ's body and drink Christ's blood not given by another not received from another but from Christ himself which will be after this life their food i. e. eternal life and blessedness Ibid. I hear that you say The Church of God consisteth in the unity of believers gathered together and this is clear unto us all unto this Church hath God the Father by the intercession of his Son given the holy Ghost that he may abide with her for ever to comfort her in this life and to glorifie her in that to come unto all the Churches of Christ which by their number make up the body of the one and Catholike Church we do owe honor and love by the bond of charity Lib. 5. cap. 16. Seeing thou art under one shepheard Jesus Christ seeing thou dwellest in the same fold of the Churches seeing thou livest in the one faith and hope of eternal things as well thou white as black Monk why pratest thou foolishly of divers fleeces why contend ye for no cause or for so foolish a cause why for so childish occasion do ye rent the chief garment of charity take heed lest that name of innocence whereby ye are called sheep cause that you be not of the number of these whom the great Shepheard will set on his right hand Catal. test ver lib. 14. 16. Peter de Bruis a Priest of Tolous preached in sundry places against the Popes and the doctrine of Rome calling the Pope the Prince of Sodom and Rome he called Babylon the mother of whoredoms and confusion he preached against the bodily presence of Christ in the Sacrament against the sacrifices of the Mass he condemned the worship of Images prayers to Saints the single life of Priests pilgrimages multitude of holy days c. Phi. Mornae in Myster iniq The
and to teach the people but let him teach these things that he hath learned from God and not of his own heart or the mindes of men but what the holy ghost teacheth Dist 9. cap. 6. As the truth of the old Books is to be examined by the Hebrew Books so the truth of the new craveth the rule of the Greek Language Dist 99. cap. 3. The Bishop of the first See should not be called the Prince of Priests nor the highest Priest or any such way but onely the Bishop of the first See but let not even the Bishop of Rome be called universal Dist 95. c. olim In old time he was a Bishop that was a Presbyter and ere that by instinct of the divel factions and schisms were in Religion and it was said among the people I am Apollo's and I am Cepha's the Churches were governed by the Common Counsel of the Presbyters so let Bishops know that by custom more then by truth of the Lord's dispensation they are greater then the Presbyters and that they should govern the Church in common Caus 1. qu. 1. c. Augustinus Take the word from the water and what is it but water the word is added unto the element and then it is a Sacrament whence is this vertue unto the water that it toucheth the body and washeth the heart the word doth it not because it is spoken but because it is believed for in the word it self the passing sound is one thing and the abiding vertue is another De Consecra Dist 2. c. Comperimus We have found that some when they have taken onely the portion of the holy body do abstain from the cup of the holy blood who without doubt because I know not by what superstition they are taught to be restrained should either take the whole Sacrament or be debarred from all because the division of one and the same Sacrament cannot be without great sacriledge Ca. prima quidem Till this world be finished the Lord is above and yet the truth of the Lord is also here with us for the body in which he arose must be in one place but his truth is diffused every where C. Hoc est The bread is after a maner called the body of Christ whereas indeed it is the Sacrament of his body and the offering which is by the hand of the Priest is called Christ's passion death and crucifying not in truth of the thing but in a signifying mystery Where the Gloss saith The bread i. e. the Sacrament which truly representeth the flesh of Christ is called his body but improperly that is it signifieth Ca. In Christo What do we then do we not offer every day yea but in remembrance of his death it is done in remembrance thereof what is done Ca. Quia corpus Because he was to remove his body from our eyes and carry it above the Stars it was needful that on the day of the Supper he should consecrate the Sacrament of his body and blood to the end it should be always reverenced in a mystery which was once offered in payment Many such passages are in these Decrees which differing from the doctrine of the Church of Rome now do prove that the Romish Church now is not such as it was then Pope Eugenius did approve all these Decrees and ordained that these should be read in Schools and Universities instead of all Canons and Decrees that so he might the more easily draw them all under one yoke 30. Peter Lombard Bishop of Paris at the same time followed the footsteps Some notes of Lombard's sentences of Gratian and gathered the sum of Divinity into four Books of sentences out of the writings of the Fathers but as I said of Gratians Decrees with adding mincing and changing of words and letters and suitably unto his time and these sentences were authorised as the Text in all Schools to the end none from thenceforth should search antiquity and truth any more from Fathers or Councels under no less danger then guiltiness of heresie Hear what Cor. Agrippa De vanit scient cap. 97. saith of this Scholastick Theology It is saith he of the kinde of Centaures a two-fold discipline blown up by the Sorbon of Paris with a sort of mixtion of Divine oracles and Philosophical reasonings written after a new form and far different from the ancient customs by questions and slie syllogisms without all ornament of language but otherwise full of judgement and understanding and profitable to convince hereticks It cometh to pass that the faculty of Scholastick Theology is not free from error and wickedness these cursed hypocrites and bold Sophists have brought in so many heresies which preach Christ not of good will as Paul saith but of contention so that there is more agreement among Philosophers then among these Divines who have extinguished ancient Divinity with opinions of men and new errors c. Here Barth Gravius a Printer at Lovane about the year 1565. giveth us some light In his Epistle before his Edition of these Sentences he telleth that he had a purpose to reduce all the testimonies unto the first fountains in sincerity but to his great admiration he was informed by the Masters there it could not be so because albeit in other Editions innumerable places were corrected yet many errors as yet were remaining and these not little ones and not a few things as in the Edition at Paris were changed not according to the truth of the old books but in conjecture yea and the old words were corrupted oft times through an immoderate desire of amending and in not a few places the worse was put for the better and saith he this may not be dissembled that the genuine reading of the Master in quoting the testimonies of the ancient writers is very oft changed into the truth of its original especially no old Copy witnessing that he had left it so written for the Master was not so solicitous to repeat all their places wholly but thought it sufficient to propound the matter briefly and leave out many lines in the middle and therefore it were not according to his minde to fill up what he hath omitted yea they have found by sure arguments that he had transcribed many things not from the very fountains but from Hugo Victorian and especially out of the Glossa Ordinaria where these passages are not found in a continued context as in their own Authors but maimedly and sometimes but in broken pieces as it were out of sundry Books and Chapters and mixed together as in a hotchpotch and so if any thing be corrupt in the Master it must not be reduced unto the first fountains but rather unto the Books of the Glossa because it was last taken thence And also he was sometimes deceived in reading it wrong possibly and lead into error in which case to amend him according to the square of his Author were most absurd and madness they said also that in quoting the Authors he
had the upper hand and when the Soldiers asked the Abbot of Cistertian what they should do because they knew not who were Hereticks and who were not he answered Kill all God knoweth who are his So they spare neither age nor sex Caesar Hist lib. 5. cap. 21. Many hundreds were burnt many were hanged and many thousands were slain in other places I. Thuan. ad An. 1550 In a word they prevailed so that Raymund was robbed of all his lands almost and went to Rome An. 1215. and promised obedience unto the Church if the Pope would cause his lands to be restored Innocentius answered The expedition was chargeable unto the Church and unto Simon de Monford and therefore he had given these lands unto Simon and it was past the King's confirmation and could not be recalled onely he would grant unto Raymund 400. marks yearly during his life if he shall continue under obedience Then Raymund went to Arragon and levied an Army of 100000. men and within a year he recovered by strength all his lands Simon was killed An. 1218. and 22000. men with him so was his Son Guido An. 1219. Io. de Serres Then King Philip sent his Son Lewes once and again against Tolouse but all in vain so long as Raymund lived and Roger de Foy both which died within one moneth An. 1221. His Son Raymund whether for fear of worldly opposition or if he left the doctrine which his Father had professed it is uncertain offered all obedience unto the Church and King if they would grant him peace Almaric the Son of Simon de Montford appeareth in the contrary alledging his Title unto the County of Tolouse which was granted unto his Father and confirmed by the Pope and the King In the mean time Philip dieth and left unto Almaric 20000. some write 100000. lievers of Paris for a new expedition against Tolouse and at last by perswasion of Romanus Cardinal de St. Angelo the Pope's Legat Lewes VIII King of France with Arch-Bishops Bishops Abbots Peers Barons and 50000. horse with a great number of foot which arose for fear of the King and the Pope's Legate more then for zeal to the cause saith Mat. Paris in Hen. III. they were marked with the sign of the Cross against the Hereticks as they spake of Tolouse and Avenion which also belonged unto Raymund and boasting to destroy all the means and men within his Dominions An. 1226. They came first to Avenion craving passage through the Town for shortness of way The Citizens said They feared more danger The King sware he would not rise from siege till he had taken the City They had so provided that within were neither old persons nor women nor children and all beastials were removed and all the meadows were tilled that the King had scarcity without and they within had plenty so without was dearth and death as was reckoned of 22000. Simon and the Pope's General were killed with stones out of slings Some of the Nobility crave leave to return but obtain it not The King dieth Romanus causeth his death to be concealed and after asking a treaty for peace which was refused he craveth that he and the Prelates may enter the City to try if the wickedness was so great as the cry thereof was come unto the Pope's ears and swore that he minded nothing but the salvation of souls But he contemned his oath brought in the Army brake their walls and slew many of them Mat. Paris ad An. 1226. in Hen. III. In the year 1228. Raymund did rout his adversaries in three several battels idem Then they invade Tolouse but so that the yong King was glad to seek peace and the Earl accepteth it on good conditions Then the Pope sent the Marshal de la Foy with a fresh Army King Lewes would not allow it and said They should perswade by reason and not constrain by force Io. de Serres When open wars were ended the Bishops and Friers were busie with burning and hanging and these broyls were not ended for seventy years saith Bertrand Ia. Thuan. in the dedication of his History telleth summarily the success They were killed or banished and scattered hither and thither but not convicted of errors nor brought into repentance some fled into Province or near unto the Alps finding lurking holes for their liyes and doctrine some went into Calabria and their followers abode there until the Papacy of Pius the IV. some setled in Bohem Poland and Livonia and of their reliques in Britain was John Wickliff in Oxford So Thuan. Wheresoever they went Satan followed to devour them And all the Historians of those times shew how they were persecuted as Vsser hath marked particularly loc cit ca. 10. Innocentius III. caused the bones of Almaric to be burnt a learned Bishop at Paris because he had taught that no sin is imputed unto man in the state of grace and Images should not be in Churches and other twenty four persons for the same doctrine An. 1210. Io. Bale Cent. 3. cap. 67. in Appen sheweth ex Bern. Lutzenburg that when Dominicus with twelve Cistertian Monks was sent against them the sum of them who were killed in the wars were 100000. persons and out of Christ Massanus That in the Diocy of Narbon 140. men chose rather to suffer the fire then accept the doctrine of Rome An. 1210. And in the next year 400. were burnt within the Diocy of Tolouse eighty were beheaded and Almericus Captain of the Castle of Vare was hanged and his wife was stoned to death M. Fox in Act. Monim sheweth out of Herm. Mutius that An. 1212. sundry Noble men and others in the County of Alsatia did hold that every day was free for eating of flesh if it be soberly and that they do wickedly who hinder Priests from lawful marriage Therefore Innocentius caused an hundred of them to be burnt in one day Nauclerus sheweth that at the same time were many of the same doctrine at Millan who sent relief unto their Brethren in Alsatia An. 1220. William a Goldsmith was burnt because he said Rome was Babylon and the Pope was Antichrist Bale ex Caesar in dialog Desiderius à Lombard at the same time was called Haeresiarcha because he wrote against the begging Friers We read of many such other burnings and martyrdoms in other places and times but the truth could not be burnt nor overthrown nor want her witnesses 5. Guilielmus de Alta Petra Bishop of Paris about the year 1220. wrote a book De Clero wherein he speaketh of the Clergy of his time in this maner No godliness or learning is seen in them but rather all divellish filthiness and monstrous vices their sins are not simply sins but monsters of sins they are not the Church but Babylon Egypt and Sodom the Prelates build not the Church but destroy it they mock God and they and their Priests do profane the body of Christ they lift up to the heavens with all
intend to hold unto our last breath wee firmly believe of the Holy Ghost wee believe the Holy Ghost and in the Holy Ghost Of the Holy Ghost that he is the one true God with the Father and the only begotten Sonne distinguished in this only that he proceeds from both by vertue of which faith quickning renewing reforming every one attaineth the participation of Christs meritorions grace justification truth fortitude and perfect salvation by which Spirit also the Holy Church is grounded in the faith of Christ against which the gates of hell are not able to prevaile which also by the same Spirit in the members of true faith he washeth justifieth sanctifieth ordereth governeth gathereth strentheneth fructifieth As also by the same Spirit were the Holy Scriptures inspired and are known by him the members of the Church are vnited from him are the gifts of ruling the Church and many other things which by the same Spirit are made perfect unto the life of glory Wee believe the Holy Ghost when wee fully consent unto the Divine Scriptures or Apostls of God Wee believe in the Holy Ghost when with clear knowledge and unfained faith wee love him and with the members inspired by him wee keep his revealed truth unto eternall glory By the same fulness of formed faith wee believe that the holy Catholick Church in respect of the foundation of lively faith is the number of all the elect from the beginning of the world unto the end thereof whom God the Father in Christ by his Spirit hath chosen justifieth calleth unto the glory of salvation and magnifyeth without which is no salvation unto man But in respect of ministry and dispensations wee believe that the holy Catholick Church is the congregation of all Ministers and people subdued by obediente obeying the will of God from the beginning of the world unto the end of it whom God only sendeth inspired by his Spirit giving them the word of truth peace reconciliation that they may bring forth the fruit of salvation in the unity of the Church and their travell be not disappointed of the saving reward whose names and number He only knoweth because he hath writen them in the book of life That first Church hath none that shal be damned and the other is mixed untill the appointed time of the last judgement But the Church of malignants seekes them that are of that evil one whom Satan sendeth in this time of mortall life to the perdition of the world and tryall of the elect On this Church all the curses and sad things that Christ his Apostls have foretold shall be heaped to wit that they who are unworthy of ecclesiastical honour may rule over them by their power The promises also of renovation are fulfilled in her And yet wee arrogate not so much unto us as that we would be called or bee the only Catholick Church as if salvation were to be found with us only but wee endeavour with all diligence to be partakers of the ecclesiasticall truth and wee are afraied to be subject unto orobey evill workers whom wee find to be enmies of the Church and its truth for fear of everlasting damnation and for obedience unto Christ and because they doe minde speak and doe unto his Church things contrary unto his law Wherefore wee willingly endure oppression tauntings and calumnies for the salvation of our souls for un less Holy fear and the horrour of hell did withhold us we would embrace the liberty of the world with it's vanities wherin one may live as he listeth But wee would rather choose the strait derided and sad way in which our Redeemer Christ and the Church his spouse condemned by the world and despised yet following the example of Christ have walked than to taste and follow the momentany pleasures of the world The first and chief ministry of the Church is the Gospell of Christ whereby grace and truth that were painfully purchased by the torment of the cross is revealed which grace is given for salvation by the Holy Ghost and God the Father unto the Elect which are called by the gift of faith Another necessary ministry of the Church wee declare to be the word of teaching by which the saving truth is known in the sense of faith through which knowledge the life of grace and glory is administred unto the men of good desire Likewise wee declare that the seven sacraments are useful unto the Church of Christ by which Sacraments the promises of God are signified to be fulfilled unto believing people and by them entrance into the Church of God for keeping unity among them that walk unto glory is ministred Faith which God gives causeth us think of baptisme the first Sacrament these things whosoever of ripe age by hearing Gods word believeth and believing is renewed in soul and is enlightened such by outward washing for argument of inward cleanness attained by faith should be baptized in the name of the Father Sonne and Holy Ghost into the vnity of the holy Church Our profession is also extended unto children which by the decree of the Apostles as Dionysius writes should be baptized and then by the guidance of their God-fathers being instructed in the law of Christ should be invited unto and accustomed with the life of faith By faith received out of the Holy Scriptures wee professe that in the dayes of the Apostls this was observed whoesover in their young years had not received the promises of the gifts of the Holy Ghost such did receive them by prayer and imposition of hands for confirmation of aith Wee thinke the same of infants Whosoever being baptized shall come to the true faith which he purposeth to follow through adversities and reproaches so that new birth appeareth in his spirit and life of grace such a one should be brought unto the Bishop or priest and being demanded of the truths of faith and of Gods commandements and of his good will and constant purpose and works of truth and shall testify by confession that all these things are so such a one is to be confirmed in the hope of attained truth and he is to be helped by the prayers of the Church that the gifts of the Holy Spirit may be increased in him for the constancy and warrefare of faith and finally for confirming the promises of God and the truth that he hath he may be associated into the Church by laying on of hands in vertue of the name of the Father of the Word and of the Holy Spirit By this faith which we have drunk from the Holy Scriptures we believe and confesse with our mouth Wheresoever a worthy priest with believing people according to the mind and purpose of Christ and order of the Church shall shew forth his prayer with these words This is my bodie and This is my blood immediatly the present bread is the body of Christ which was offered unto death for us and so the present wine is his blood shed
Pope gives the bishoprick unto Adolph Count of Schavenburg and writes unto the Estates of the Province to accept him and so doth the Emperour The Clergy obey readily but the Civil Estate complain that they are unjustly deprived of their godly Bishop So both had their parties but Herman chuseth to quit the Bishoprick and did renounce it Januarie 20. 1547 and with him Frederik Bishop of Munster was deprived of the Provestry of Bonna and the Count of Stolbergh was deprived of his Deanship because they did cleave unto Herman So the new Bishop restoreth the old errours at Colein Osiand Libr. Cit. Cap. 48 50. XXXVIII So bitter was the malice of the Papists against Luther A Popish lieing tale that in the year 1545. they put forth in print a tale of his death A horrible miracle say they and such as was never heard that God who for ever is to be praised in the fowle death of Martin Luther damned in body and soule shewed for the glory of Christ and confort of the godly When Martin Luther fell sicke say they he craved the body of our Lord Jesus to be communicated to him which having received he died soon after and when he saw his end approach he willed his body to be layd on the altar and to be worshipped with divine honours But God willing at last to make an end of horrible errours by a strange miracle warned the people to cease from the impiety which Luther had begun for when his body was layd in the grave on a sudden such a tumult terrour arose as if the foundation of the earth had bin shaken they which were present at the funerall grew amazed with fear and lifting their eies they saw the holy hoast hanging in the aire wherefore with great devotion they took it and layd it in the holy place when that was done the hellish noise was heard no more The next night a noise and tumult was heard about Luthers grave much lowder than the former and raised all that were in the City out of their sleep trembling and almost half dead for fear In the morning they open the sepulcher where Luther's detestable body was layd and found neither body nor bones nor cloathâ—â— but a stinck of brimstone coming out of the grave c. This merry tale being spread over Italy a copy was brought to Luther and when he read it he writes under these words I Martin Luther by this my hand-writing confesse testify that on March 21. I received this fiction concerning my death as it was full of malice and madnes and I read it with a glad mind and chearfull countenance but deteste the blasphemy whereby a stinkingly is fathered on the Majesty of God As for the rest I can not but rejoice laugh at the Devils malice wherewith he and his rout the Pope and his complices persue mee God convert them from their devilish malice But if this my prayer be for the sin unto death that it can not be heard then God grant they may fill up the measure of their sin and with such lying libels let them delight themselves to the full It 's also remarkable that when Luther heard some to be called Lutheranes and some Zwinglianes he was greatly offended and he entreated that his name be keept in silence and that none be called Lutheran but Christian What is Luther said he the doctrine is not mine nor was I crucified for any the Apostle would not have any Christians called Paulinianes nor Petrinianes whence therefore shall this happen unto mee that the children of Christ should be called by my vile name away with it ô friends away with schismaticall names Tom. 2. edit Witemb fol. 4. In Decemb. An. 1545. he was intreated by the Earls of Mansfield to be arbiter of a controversy Luthers Death between them for respect to their persons and the Province wherein he was born he would not refuse When he was fitting himselfe for this journey he said to Melanthon that he had gone too far in the controversy of the Sacrament Melanthon exhorts him to explain his mind by publishing some book he answered Thereby I may bring a suspicion upon all my doctrine but I will commend it unto God and I request thee to amend by thy watchfulness after my death what I have done amisse John Foxe in Act. Monim from the testimony of Melanthon Alex. Ales Daniel Buren Herbert de Langen c. January 17. he preached his last Sermon at Wittembergh on the 23. day he took journy he was sickly before he came to Isleben yet after some fomentations he recovereth a little and attendeth the business about which he came untill February 17. during this time he preached somtimes and administred the Lords Supper twice That day he dined and supped with his friends and among other discourses he was talking of heaven and said We shall know one another there as Adam knew Eve at the first sight After supper his pain increaseth in his breast he went aside to pray and then went to bed about midmight his pain wakened him out of sleep then perceiving his life at an end he said unto his friends attending him Pray God that he would preserve unto us the doctrine of his Gospell for the Pope and Councel at Trent have grievous things in hand When he had said so he was sleepy but the pain made him complain of a stopping in his breast and then he praied in these words Heavenly father even God and Father of our Lord Jesus Christ and the God of all confort I give thee thanks that thou hast revealed thy Sonne unto mee in whom I have believed whom I have professed loved and preached and whom the Bishop of Rome and the rest of the wicked do persecute and reproach I beseech thee my Lord Jesu Christ receive my poor soul and heavenly Father though I be taken out of this life and shall lay down this my body yet I believe assuredly I shall abide for ever with thee and that none shall be able to pull me out of thy hands After this prayer he repeated the 16. verse of Joh. 3. and the 20. verse of Ps 68 and thrice he said Lord into thy hands I commend my Spirit with tokens of much confort untill as a man falling a sleep by little little he departed this life His body was honourably convoied to Wittembergh and by appointement of the Electour was buried in the Tower-church in the 64 year of his age The next year the Electour was taken captive and when the Emperour came into Witembergh the Spaniards would have taken his body to burn it but the Emperour said Suffer him to rest till the day of resurrection and judgement of all men XXXVIII When the Electour was captive and many of the confoederats The reconciliation of the captive Princes were reconciled unto the Emperour the Electour of Brandeburgh and Duke Maurice did solicite for the Lantgrave Charles was high
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
and propound unto the King the inconstancy of promises from an hostile king he needs not go into England for any benefite seing he hath enough at home they promise to give him yearly 30000 crowns from the Church and of them which are rebellious against the holy Father the Pope and his lawes he may make unto the Crown yearly above 100000 Crouns if he will authorize such a Judge as they would name to proceed against them Nor can there be any danger in arraigning them seing it is known that they do use the Bible in English they talk commonly of the Popes power they despise the Service of the Church they deny obedience unto sacred persons and are not worthy to live under a king By these persuasions the king gives-over his journey to York Wherefore king Henry was offended and prepares an Army against Scotland and James prepares another to inuade England In time of these levies the Cardinal gives unto the king a catalogue of above 300 persons whom in his inquisition he had appointed unto death but this bloody designe was stayd by that preparation and taken away by the death of the king For the sum of the warrs is when the Scots were past Solvay a gentle man Oliver Sinclare shewes his Commission to be Commander in chieff the Noble men refuse to fight under his command and were taken captives the water flowing they could not return and King James hearing of their overthrow died in sorow within 3. dayes on December 13. year 1542 leaving a Daughter Mary five dayes old to be his heire Then were various discourses what might be the issue of those warrs Every one talkes as he wisheth or feareth Henry calleth for the captives unto White-hall and shewes them how God had offered them a most fit occasion of firme concord if their Queen were contracted with his son They do promise to use their diligence so far as they could without prejudice of the kingdom and their own infamy and so were dismissed in January Buchan Histor Libr. 14. 15. Then the Cardinall had more than hope to be Regent he causeth a Priest Hen. Balfour to write as the Kings last will that he and some others should be Governours and the Queen Dowager favoureth him But these who loved not his Inquisition and others calling to mind the former difficulties of the kingdom in the like case chuseth and declareth February 10. James hamilton Earle of Arran who was one of these whom the Cardinal had appointed unto death and next heire of the â—rown to be Regent during the minority of the infant Queen He had two preachers Thomas Guilliam and John rough sound in religion according to these times The Card. was not content with the Regent nor his preachers he endeavoureth to molest him and to stay the preaching of the Word In March a Parliament was assembled thither Ralph Sadler Ambassadour from England comes for common peace and by the way to put in mind the former captives of their promises The Contract of promise was once concluded but the Qu. Dowager the Card. and the Prelates do so wilfully oppose it that with common voice of the most part the Cardinal was removed and shut up strait in a chamber untill the votes were asked then the marriage was concluded other conditions of peace were penned and pledges were ordained to be sent into England The Cardinal was convoied to Palkeith and there kept as in firme warde by intercession of the Queen he obtaines liberty to go unto Seton and afterwards was set at full liberty In the same The first Pâ—blick step of Reformation Parliament the rigour of Acts against them who have English Bibles was taken off The Prelates did obiect that the Church had forbidden all languages in religion but three Hebrew Greek and Latine The Lords demande When was that inhibition made seing Chrysostom complaines that men will not use the sacred books in their own language The Bishops answer These were Greeks The Lords reply Christ commandeth that his Word be preached unto all Nations and therefore it should be preached in every language which the Nation understands best and if it should he preached in all tongues why should it not be read in all tongues In the end the best part prevailes and liberty was granted to read the Bible and to say prayers in the vulgar language This was not a small victory of the trueth and thereby many simple ones receive information Sundry treatises went abroad against the tyranny and abuses of the Church of Rome and many in forrein Nations praise God for the Regent At that time the New Testament was so unknowen unto the multitude of priests that they were not ashamed to say in their preachings That book was written by Luther Not long after the Abbot of Pasley comes out of France and prevailes so with his brother the Regent that Frier Guilliam and hindred again was put from preaching and went into England and John rogh went to Kyle and all godly men were terrified from Court Likewise the Card. hindereth the sending of the pledges into England and by his meanes and of his complices the Regent was persuaded to alliance with France Yea the craftly insinuations of the Card. and Abbot move the Regent to ren ounce the profession of the Gospell and submit himself unto the Pope Then every thing was done at the nod of the Cardinal many were persecuted of whom some fled and some were burnt as An. 1546. in February Ja. huncer Will. lambe Witanderson and Ja. rannelt burgesses of Sant Iohn stoun because they had eaten a goose on a fryday and a woman because in her travelling she would not call upon Mary John rogers a black â—rier who had faithfully preached the gospell unto many in Anguise and Merns was murdered in the sea-tower of Santandrews and then was thrown over the wall and a report was spred that he had broken his own George VVishart neck In the year 1544. came home that blessed servant of Christ George wishart one of great learning Zeal and modesty as I being young have heard of very antient men he had been Schoolemaster of Montros and there did teach his disciples the new testament in Greek for this fault he was delated unto the Bishop of Brechen in time of the persecution An. 1538. when he was summoned to appear he fled and after sixe years returnes with more knowledge of the trueth and with more Zeall He preached first in Montros within a private house next unto the church except one then in Dundie where by authority of the Card. he was prohibited to preach because the town was so ready to forsake the Word of God for boast of a man he foretold that a scourge was coming shortly upon them From thence he went to Aire and preached in the open fields at the church of Gastoun for he was hindered by the Bishop of Glasgow to preach in a Church There he is informed that within
them Seeing Ministers have no commandes of their own but only the commandes of Christ they may not domineer over the consciences of the people but the Magistrates have power to commande the Bodyes and goods of their subjects The Church-ministry is more like a fatherly then a Kingly power and therefore their estimation is preserved according to their reverent teaching and by honest entertaiment which the Magistrate procures provides But the Magistrate hath Civil compulsion â—ver all his subjects as well Ministers as others and must be honoured by them all with obedience subjection and paiment of tribute So far he III. When the Queen-mother had gotten the whole government of Troubles of France under Charles 9. France then her rage and the pride of the Guises was not against particulare assemblies persons only but they sought the destruction of all the Nobility and people who followed not the superstition of Rome whence arose intestin warrs in France once and again and the third time within nine years for when the Queen sawe the loss of her excellentest Captains or that faction sawe no appearance to prevail they could fein peace to the end the reformed may lay their weapons aside and then be taken unaworse The Apostate King of Navar was killed by a small pellet at the seege of Roan he being deadly wounded was carryed to Paris and through vehemency of pain died desperatly French Commentar Lib 5. The Reformed had but a few Cities Lions fell from them by the craft of their Governor and the Reformed within it were robbed and murdered their churches were burnt but some escaped into the castle of S. Sebastian and from thence took their refuge into other places namely unto Geneve In Dolfeny the Cities Valentia Vienna Roman and Mantill took part with the Nobles of the Reformed Religion So in Languedoc did Nemeaux Montpelier Caster-albien and some cities of the Rhodes of Sevenas and of Vivaretz they had also Montalban and all the circumiacent places Orleance and the cities there adioyning and Rochell In all parts of the realm were some Protestants but they were exiled out of the Popish towns whereby the Army of the Prince of Condee was the greater The cruelty used in Lions moved the Protestants to arise in others places so many were slain in every Province for the Papists burnt the Reformed Churches and on the other side they cried Places of idolatry should be demolished So they burnt the Popish churches Ibid. Lib. 8. In the second warrs Pultrotz Merae a souldier of Lions being sent with Letters of Mons Soubize unto the Admiral Caspar Coligny warring for the Reformed in Normandy did insinuat himself into credite with the Duke of Guise and killed him with a pistoll Whereupon the Queen consented into a peace and Pultrotz was drawn a sunder by four horses at Paris This peace continued in some manner for five years but hote was the persecution in the year 1570 the persecutors russhing into the houses of the Reformed and without pitty murdered man wife and children they choaked some with smoke and threw others unto doggs They did easily obtain edicts from the King and dispensations from the Bishops against the Hugonots as they contemptuously called them But the most horrible murthering was in the year 1572 for that barbarous and infamous massacre When the King and his mother could not prevail by open violence they went about by slight and falshood to wit they contracted Margarit the Kings Sister unto Henry King of Navar being scarcely twenty years old the marriage was solemnized August 17. by the Cardinal of Bourbon hether were all the chief Protestants of France invited by the Kings Letters full of love Before the appointed day Joanna the widow Queen of Navar had a paire of gloves sent unto her from the Court at Paris wherewith she was killed On the 24 day of August certain souldiers were appointed in sundry places of the city to be ready at a watch-word and when the Reformed were secure they were barbarously murdered in their chambers when they had killed the Admiral they threw him out at a window then they cutted off his head and sent it unto the Pope they cutted off his hands privy members and rolled his body three dayes from street to street and at last drew it into the place of execution without the city and hang'd it by the feet this bloody execution continued many dayes how many were murdered within that City may be guessed by what Ja. Thuan Lib. 52. writs that he heard a goldsmith Cruciarius very worthy of the gallows vaunt that at that time he had slain with his own hand 400. persons and afterwards being troubled in conscience removed himself from the company of men and became an Anachorite When the hottest of theirfury was over the King commanded the King of Navar and Prince of Condee to come unto him he told them that now he had attained sure remedy of setling the warrs and he had spared them in respect of their consanguinity and will yet spare them on condition that within three dayes they will renounce their heresy and return into the bosom of the Roman Church The King of Navar was dashed at such hard words and answered with fear He will obey the commands whatever if his body and conscience be permitted free The Prince spake more confidently urging the Kings oath that he had given unto the Protestants and professing all obedience excepting Religion The King Charles 9. calleth him obstinat and seditious and threatned him with death within three dayes Thuan. Lib. 52. On thurseday following which was Aug. 28 Charles commandeth a procession through Paris wherein he went personally to give God thanks publickly for the happy success of his enterprice And the same day he published an edict shewing that he was the author of the Admiral 's death and of those his adherents not for Religion said he nor of purpose to violat the edict of pacification but to prevent their conspiracy against his person and his mother and the King of Navar and other Nobles standing in his favor and he commanded that none of the Reformed Religion should have any privat or publick assemblies under pain of losing both goods and lifes untill he be further advised Additions to the 10 book of Comment The reader may judge how the first and last part of this edict do agree he professes that he intendes not to violat the act of pacification in which he had granted liberty of Religion in August 1571. and in the last words he discharges their assemblies as for the conspiracy even the Papists believed it nor saith Osiander ex Nigri His dissimulation appeares yet more that in the same edict he commanded all the Protestants to abide at their own houses under his protection and in the mean while he had sent commande unto the governors of Provinces and cities to practize the like cruelty every where and so 500 were killed at Tolouse 800. at
there of but only to advise upon their own grievances and to maketheir addresses unto his Maâ— to supplicat his protection Then the Messinger threatned the town that they had received these men It was answered The town is patent unto Jewes and heathens and far less could those noble men he hindered to enter But a Messinger of the b. of Cujaw spoke more menacingly and said It was his Priviledge to preserve Religion to call and moderate Synods They answerd Albeit the bishop hath no jurisdiction over them neither are they obliged to giue him account of their actions nevertheless to satisfy his curiosity they declare this to be the cause of their meeting 1. that if any difference were among those of their Confession either in doctrine or in disorderliness of manners it may be composed orderly and so they might continue peace among themselves as we find in the Acts that the Apostles had their meetings upon the like occasions 2. Because they had suffered most grievous injuries from their adversaries by burning their churches killing some and most shamefully drawing others out of their graves they had assembled to bewail their calamities and to advise upon a way of peace and savety hereafter but it seemes that the priests would not suffer them to bemoan their miseries And if the Bishop pleaseth he may come into the town with as many as he willeth as for them they will not medle with his consulations When these Messages were done they consulted upon these propositions and first they all did subscribe the consent of doctrine as it was done at Sendomiria and because heretofore they had followed different forms of confession some the Augustan some the Bohemian and others the Helvetian now to remove all differences and namely that of the sacrament they vnanimously agree to teach heerafteraccording to the Augustan confession which was written in the year 1552. and if any manshall write teach or speak other wise or accuse any or embracing this consent he shall not be accounted as a brother of the Polonian Church Then they did accorde upon some articles of Church-discipline and to erect a publick School by contribution of the Nobility 2. They sent two Palatini of Minsk and Leszink with others to represent unto the King how their churches were demolished in Cracow Posnania and Vilna many dead were pulled out of their graves and some Noble men were shutt at posts they name Bonar and a Lady Zeczulmuzka and that the Jesuits do instruct the people in the villages to kill their Masters of the Evangelical profession promising unto them not only immunity but large rewards yea they entice the women to murder their own husbands and to supplicat his Majesty that he would protect his faithfull servants and subjects provide for common peace of religion according to his coronation-oath and not suffer himself to be deceived by those strangers the Iesuits who are banished out of France and disturb other Nations Dau. Chytrae in Chronic. Saxonic Osiander addeth These Messingers received not a gracious answer This King Sigismund married the sister of Ferdinand Duke of Austria and after her death he married her sister by dispensation of the Pope XII Here is a Letter sent by the Emperour Rodolph unto Theodor A letter shewing the condition of several Nations at that time geat Duke of Moscove in the year 1595. hinting at the estate of the most part of Europe at that time His preface is that he had heard read unto him with great joy the Duk 's Letters sent by his Embassador Michael Juvanouviz by which as also by the report of his Ambassador he understood his good will in sending with a Christian and laudable zeal his gifts and aid against the Turk the common enemy of Christian name and blood and in promising unto him the Emp. and the Christian world his best furtherance and offices Which is not only acceptable unto himself but shall also be unto his honor and praise through the Christian world and a laudable precedent unto other Princes as also himself and all the house of Austria shall declare their offices of thankfulnes and courtesy unto him and his friends upon all occasions that the brotherly alliance continued from their fore fathers may be known unto all Nations As for the confederacion amongst the chief Princes of the Christian world he hath not failed in his diligence to the uttermost but hithertills he could prevail nothing with the Pope and King of Spain because they are far distant and the Pope being but lately advanced is taken up with manifold cares for the distressed Church and in the mean while doth aid Cesar wiâ—h men and money and declares a great zeal against the common enemy as also he hath sent a Legate into Moscove for that effect but the King of Spain being antient and infirm hath such business not only with his rebellious subjects but with France and England in every place that he must be spared and nevertheless he hath declared heretofore his good will unto us and hath helped with a great sum of money And when I shall understand that he recovereth health I shall not be slack to plead this cause by our Ambassadors both there and at Rome untill we obtain some assurance from them both Of which we have resolved to acquaint your Brotherhood by our Ambassador as also of the success of the Christian Army especially when the Lord of hosts shall give us more victories In the mean while we think it necessary to know of the condition of the King of Persia and how we may deal with him before we send any unto him howbeit it is most certain that it greatly concerneth all Christendom to have the Persians our friends wherefore we entreat friendly that your Brotherh would continue mutuall friendship with them and cherish their affection towards us Whereas your Brotherh hath endeavoured to raise the Tatars against the Turks howbeit you have not prevailed yet we thank you kindely entreating also brotherly to persevere in that good purpose with them so far as you can yet we have heard that many Tatars are entred into Valachia whom we must do what we can to resist As for the Treaty of peace begun with the Swede we have our Ambassador Mincowitz there of a long time untill it be brought to an end as also we have commanded Warkutzy to repair thether when he shall expede his business By whom your Brotherh may understande that we have done diligently in that cause as also we promise with a brotherly mind unto your Brotherhood that we shall do our endeavour at all occasions and times and in whatsoever other affaires and whatsoeveur can be sought of us as a faithfull brother you may expect Wee pray God to keep your Brotherh in â—avety unto us and all Christendom whom we love with all brotherly faithfulnes and loving-kindness Given at Pragve Septemb. 22. 1595. At that time the Emperour intending to send Maxinilian Duke of
the year 1541. S. 101 102. and again An. 1545. S. 116 m. 117 e Christ's Redemption is of the Elect 97. m The reasonableness of Redemption by Christ 294 295 348. b. 361 362. A Reformation of the Church was intended 223. b. 345. b. 359. m. 471. m. 501. m. 550. b. 553. m. 565. m. it was propounded 454. e. 470. m. 547. e. and it was pretended to be one of the causes in assembling the Councel at Constance 565. m. and at Basile 571. m. and at Trent S. 243. m. 245 b. many thousands were desirous of a Reformation 541 574. it was attempted in Scotland but stopped by all the Bishops except one 559. m. it was foretold 426. m. 474. m. 477. m. 479. m. 480. e. 530. b. 552. b. e. 553. m. S. 7. e. 8. m. 17. b. e. it was promised by Pope Adrian S. 37. e. by Pope Paul the III. S. 43. b. God made preparations unto the Reformation 527. m. S. 26. m. 31. b. 35. e. Reformation should be made according to the word of God 470. m The talking of Reformation was odious at Rome 541. m. S. 7. b 277. m. heads of Reformation propounded at Rome S. 44. m. the occasion of the Reformation S. 55. m. the progress of Reformation S. 64. m. 69. e. 70. b. m. 72. m. 77. e. 78. 81 e 89. e. 92. m. 94. m. 114. m. c. The cause of the difference in Reformation between England and Scotland S. 328 329. False calumnies raised against the Reformed S. 134. Religion seldom ariseth from Princes S. 228 330. b The distinction between Regulars and Seculars 227. e. 290. e. a contention between them and how it was ended 227 228. Reliques are superstitious 18 42 45 69. e Reprobation 260. m. 370. b Richard Armacanus opposeth the Friers 496. The Righteousness of man is imperfect 276 337 e The multitude of Rites was opposed 381. e Men should not be tied to follow any Church in Rites 25. e. S. 92. e Responsorium of the Mass 143. e Robert Bruce King of Scotland 493. his three advises before his death 495. m Troubles in Riga for the new Calender S. 311. A Letter of the Emperor Rodolph the II. shewing the condition of many Nations in Europe at that time S. 320. The Roman Church receiveth Paganism by degrees 15. e. 39. e. 42. b. 43 b. 46. m. e. 73. b. 75. b. 79. e. 81. e. 141. m. 142. m. 146. b. 347. m. her corruption is lamented 24. 25. b. 156. b. 231. b. 485. m. S. 20 21 29. e. 287. b. the Roman Church receiveth temporal Lands 22. b. 70 71. b. e the Roman Church is not the Mother of all Churches 55 84 85. nor head of other Churches 503 she hath departed from the primitive Church 212. m. 231. b. 367. e. 470. e. she becometh worse and worse 529. e. 485. m. 547. e. the Roman Church is called Babylon 330. e. 355. m. 358. e. 423. e. 426. m. 548. m. S. 2. e. 30. e The Bishop of Rome should not be called the Prince of Priests nor universal Bishop 363. m. 367. e. The Roman Church hath her Authority from Councels 437. e. 476 e. in Rome truth is the greatest crime 477. b. her estate is described in a Vision 481. e. and again 482. m. 544. e The Romans aim at their Civil Liberty 318. b. 319. m. 328. e. The first Holy Rose 459. b Russia becomes Christian 224. S How the solemn keeping of the Sabbath was revived in England S. 529. Many do speak but of two Sacraments 133. m. 331. e. 335. b How the Papists prove the number of seven Sacraments S. 256. m The Councel of Trent was afraid to define a Sacrament S. 256. m Many Sacraments were not of God 495. e. 547. e A Sacrament is not a Sacrifice 136. e. yet were so called for certain reasons 137 b. 272. e. the beginning and progress of the opinion of a Sacrifice in the Mass 137 139. None can offer Christ in a Sacrifice but he himself 217. m Our Sacrifice is but one and was once offered 217. e. 294. m. 349. e. the Papists profess to offer a Sacrifice but with some difference S. 221. The Saints hear not Prayers 344. b Salvation is of God only 215. b. 223. b The Saracens spoil Italy 11. b. 115. b. m. 116. m. 117. m. 119 m. 197. m. 202. m. Scanderbeg King of Epirus 524. The black Saturday S. 543. The Schism between the Greeks and the Latines 11. m. 129. b 259. The School-men their first age 416. e. their second age 417. b. the opposition among them 419 420. their third age 488. they despised the Scriptures and cried up Aristotle 488. Scotland became Christian 55. the Scots conquer the Pichts 185. the change of a circumstance in the Succession of their Kings was the occasion of much bloodshed 226 227 274. an Oration for the liberty of the Church of Scotland 378. the Scots despise a summons sent unto them by the Pope's Legate 449. m. after the death of King Alexander the III. was much trouble for the right of the Crown 450 452. the King forbiddeth to seek a Benefice from the Pope 560 561. how the Reformation began in Scotland S. 169 173 179. the first publick step of Reformation 182. another step 184. a third step of it 192. a protestation made in the Parliament in the year 1558. 194. a Supplication of the Nobility unto the Queen Regent 196. their Letter unto their Adversaries and Neutrals 198. another unto the Prelates 201. a parley between the parties 201. the conditions were broken by the Popish party 204. a Sentence of deposition denounced against the Queen Regent but not executed 210. she dieth repenting of her violence 217. the Religion is established by Parliament 219. the first Assembly of the Church 222. Queen Mary returning ratifieth the Religion by Act of Councel 224. two remarkable points concernin the providence of God in the Reformation of Scotland S. 352 353. the Office of a Superintendent in Scotland S. 218. m the power of Provincial Synods in Scotland S. 454. m. Presbyteries or Classical meetings ordained there S. 400 m. and more fully designed 407 e. 410. m. 413. m. Rules for ordering them 424. e. 448. e. the power of Presbyteries 454 e. the Order and Model of Synods S. 566 Rules for Visitation of Ministers S. 562. and of Congregations S. 562. and of Presbyteries S. 563. The Holy Scriptures The Scripture is God's Letter to be read of all men and the Book of Life 26. e. 104. b. 222 e. 253. m. 332. b. 487. b. 501. e. it is perfect containing all things necessary 27. e. 88. m. 95. e. 132. b. e 173. b. 335 e 435. e. it answereth unto every mans doubts 28. b. it should be read publickly for edification of the people 64. b. these Books were written from God 96. b. 214. b. 332. m. 333. e. 501. e. S. 22. m. the Writers of them could not err in
said he may easily understand who will compare the new Divines with the ancient both Latine and Greek So far Berald Out of these two testimonies observe that Theophylact doth agree with the Ancients before him as Chrysostom Basilius and others of those ages whom he often quoteth and doth disagree from the multitude of Preachers in the Roman Church about the year 1533. Where then is their frequent gloriation of the constancy and unity of the Roman Church with the Ancient Fathers Hear then what Theophylact saith in the Articles of controversie in those daies In Prolog before Evang. Matth. he saith Because heresies were to bud forth which are ready to wast our manners it was thought necessary that the Gospels should be written to the end that we learning truth out of them should not be deceived with the lies of heresies and our manners should not altogether be undone On Cap. 13. near the end speaking of Christ and his mother he saith The mother would shew some human thing that she had power over her son for as yet she had no great thoughts of him and therefore while he was yet speaking she would draw him unto her Porsena here addeth on the margine Lege cautè To wit he saw that these words are against the Tenets of Rome that the Virgin was free from all sin and by right of her mother-hood she can command her son On Cap. 16. Because Peter had confessed that Jesus is the son of God he said that this confession which he had confessed shall be the foundation of Beleevers so that every man which shall build the house of faith shall lay this foundation for although we build many vertues and have not this foundation a right confession we do build unprofitably ..... They have power of binding and forgiving who receive the gift of Episcopacy or oversight as Peter did for although it was said unto Peter I will give unto thee nevertheless it was granted unto all the Apostles When when he said Whose sins ye forgive they are forgiven For when he said I will give he signifieth the time coming that is after the resurrection ...... When Peter speaks rightly Christ calleth him blessed but when he feareth without reason and will not have him to suffer he lasheth him and saith Go behind me Satan In Luc. cap. 2. Bishops should keep their Flock and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sing in the field sing spiritual things and teach the people and hear divine visions and sayings Bethleem is the house of bread and what other is the house of bread but the Church in which bread is provided it is therefore the duty of spiritual Shepheards to seek heavenly bread which when they have seen they must preach it unto others ..... The things whereof the Scripture is silent we should not inquire On Cap. 16. Nothing is so profitable as diligent searching of the Scriptures the Divel may falsely and apparently make a search of the dead to deceive the unwise and from Hell he may sow doctrine according to his wickedness but those who do duly search the Scriptures nothing can delude them for the Scriptures are a lantern and light which when it shines the theef is found and made manifest therefore we should beleeve them and not regard the rising of the dead And a little before he saith As it is impossible for any man to pass from the company of the just into the place of sinners so it is impossible as Abraham teacheth us to pass from the place of punishment into the place of the just .... The bosom of Abraham is the possession of good things which are prepared for the just passing from the Waves of the Sea into the Haven of Heaven On Ioh. cap. 1. The new Testament is called grace because God gives freely unto us not only remission of sins but the adoption of children And it is called truth because whatsoever the Fathers saw in figure or spoke He hath here preached these clearly ........... Here we learn that the miracles of Christ's childhood are but feigned and lies and made up by them who would scorn the mystery for if these had been true how could the Lord have been unknown which wrought them for it is no way likely that he was not famous which did such miracles But it is not so for before he was baptized he wrought no signs neither was he known On Cap. 3. If thou knowest not the wind which is a Spirit subject to sense how searchest thou curiously of regeneration by the Spirit of God how and from whom it is breathed If this spirit cannot be comprehended far less is the grace of the Holy Ghost subject to the laws of nature Confounded therefore be Macedonius the fighter against the Holy Ghost and Eunomius before him for he would make the Spirit a servant although he hear in this place that the Spirit bloweth whither it will far rather hath the Holy Ghost a more free motion and doth work where he willeth and after what manner he willeth ...... When thou hearest that the Son of man came down from Heaven think not that his flesh came down from Heaven this did Apollinarius teach that Christ had a body from Heaven which did pass thorow the Virgin as thorow a Conduit But because Christ is one person consisting in two natures therefore whatsoever belongs to the Man-hood is spoken of the Word and again what belongs unto the Word is spoken of the Man So here the Son of Man is said to come down from Heaven because He is one person and again lest when ye hear it said The Son of Man came down you would think that he is not in Heaven He saith even he which is in Heaven for do not think that I am not there because I came down but both am I here bodily and I sit there as God with the Father ..... Here we learn that the old Testament is like or of the same nature with the new and there is but one giver of the old and new Testament although Marcion and Manicheus and that rabble of Hereticks deny it He teacheth also that since the Jews beholding the brazen Serpent did escape death far rather we looking on him which was crucified and beleeving shall escape the death of the soul ..... Adam died justly because he sinned but the Lord died unjustly because he had not sinned .... and because he died unjustly he overcame him by whom he was killed and so delivered Adam from death which was laid justly upon him On Cap. 6. Diligent faith is a guide unto good works and good works do conserve faith for both works are dead without faith and faith without works ....... He saith I am the bread of life he saith not I am the bread of nourishment but of life for when all things were dead Christ maketh us alive by himself who is that bread in so far as we beleeve that the leaven of mankind is heated by the fire