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
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
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
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
another reason the opinions of Haymo are different from that Exegesis I will name but one Haymo on the Revel lib. 1. near the end saith The Pillars of the Temple are not only they who are more perfect as Paul saith Peter and James and John which seemed to be Pillars c. Here Haymo not only calleth these three more perfect but Pillars also which is more then Paul saith but this Exegesis speaks not so much of them for on Gal. 2. at these words which seemed to be something or as we have Who were of reputation it is written there They seemed unto themselves to be something for they did seem to have learning and vertue of themselves but they neither had learning nor vertue of themselves nor of their own merits and therefore although they did seem unto the people to be something they were nothing He who writes so liberally of the three Apostles would not probably have written so sparingly of them in the other place and so the Authour of the Exegesis but by Remigius Bishop of Lions and is contrary to the present Church of Rome in many particulars following would not have called Peter the head of the Church Who then is the Authour of that Exegesis The above-named Remigius Bishop of Lions as Bishop Usher proveth loc cit and we may find that his doctrine in that Exegesis doth accord with that which we have heard he did maintain concerning election free-will c. as appears by these passages On Rom. 5. he saith As by Adam sin and death did enter so by Christ came justification and eternal life therefore the Apostle saith We are reconciled unto God because as by one man sin entred into the World that is into the universality of mankind except Christ which is from above and by sin death came so death both of body and soul hath gone over all men even as on the first man in whom all have sinned So by our Lord Jesus Christ justification hath entred and by justification life eternal ... for in him all men have sinned which were in his loins as Levi was in the loins of his father when he paied tithes And he saith congruously that sin entred first and then death by sin because so soon as he did sin he became mortal as the Lord had foretold saying In whatsoever day thou shalt eat thereof thou shalt die the death He did sin by coveting and eating and he was made mortal in sinning Amongst other things observe here that Remigius makes no exception of sin in the universality of mankind but only of Christ and therefore the Virgin Mary is not excepted and after the same manner do all the Ancients speak in this point On Cap. 9. What man can declare why the Almighty God did chuse Jacob before he was born and rejected Esau when neither the one nor the other could do any good or ill except that on him that is on Jacob he would bestow his grace and mercy and on Esau he would fullfill his just judgment .... therefore as it was not the purpose of God and his predestination according to election of the good merit of Jacob so the election of the Gentiles was not according to the election of merits but according to the free grace and predestination of God therefore for what cause Jacob was chosen without good works and Esau was hated without ill works it is only known unto God who knows all things before they be and whose judgment is alwaies just ..... He said unto Moses I will have mercy on whom ... This is the order On whom I will have mercy by calling him unto my faith I will have mercy by giving him my faith that he may beleeve in me and I will shew compassion on him that he may live righteously and be mercifull and persevere in good works according to which he shall receive the reward Therefore not of him who willeth understand is the will nor of him who runneth is the race but of God shewing mercy is mercy that he giveth unto man to will good to do and to persevere The only good will is not sufficient unless also the mercy of God prevene him unto this end to give unto him to will what is good and to perfect the same good as the Psalmist saith His mercy shall prevene me and his mercy shall follow me But haply one will say Why are the Elect rewarded or what reward have they deserved if both the good will and the perfecting of the good work be given unto them of God I answer therefore are the Elect worthy of remuneration because so soon as they do perceive that they are prevened by the grace of God they do labour with all their indeavours to obey his will For the Scripture saith to Pharao The Scripture speaketh not by it self but another by it as here God speaketh These last words I have marked against them which say The Scriptures is dumb and dead At these words Hath not the Potter power ... he saith So the Almighty God the Potter of mankind hath power out of the mass of perdition and sin that is out of the mass of mankind to make one vessel unto honour that is to create one for this end that he may be honoured in him and that he honour him by calling him unto his faith and by saving him unto life and another unto dis-honour that is in his just judgment to destroy the Reprobates because of their wickedness for of a corrupt mass all the vessels are corrupt but if the Potter by the Engine of his Art will purifie some of them from the fault of the mass by baking it in the fire may he not be magnified in those And that he suffereth some unpurified he is not to be blamed because he continueth in his power for the mass is his On Cap. 11. at these words I have left 7000 ... saith he neither saith he Are left unto me but I have left and reserved unto my self 7000 men which when others became Idolaters have not bowed ....... And it is to be considered because according to the election of God's grace that is according to the gift of Predestination the remnant is saved not according to the merit of their works wherefore he saith in the Epistle unto the Ephes As he hath chosen us before the foundation of the World in him i. e. in Christ that we should be holy and unblamable And if of grace they are saved who beleeve amongst the Jews not now was it of the works of the Law by which they thought to be justified who continue in infidelity else grace were not grace that is if they were saved otherwise which cannot be but by the grace of God or else grace it self were not grace but a merit ..... But the election hath obtained it that is they who were chosen out of that multitude whom before he called a remnant now he calleth election and as before circumcision is taken for the
Gregorie for Gregorie believed that the soul of Paschasius was purged in a bath at Puteoli and Damian thought that the soul of Severinus was purged in a flood and therefore saith Bellarm the Fathers both Greeks and Latines before the School-men have erred and nevertheless Bellarm. and other Papists for proof of their Purgatorie do bring all the testimonies of these Fathers to prove this their opinion whereas the opinions differ 1. In regard of the persons who are to be purged 2. The place 3. The durance there 4. The nature of the fire 5. Which is the principal they hold now that the pains of Purgatorie may be mitigated and taken away by the prayers and offerings of the living Augustine that renowned Bishop of Hippo was the first amongst the Ancients who spoke of such a place and he spake but doubtinglie for in Enchir. ad Laur. cap. 68. he saith As well they who build gold as they who build straw shall pass through the fire whereof the Apostle speaketh and therefore that fire is the tentation of tribulation in this life but whether there be any such thing after this life is not incredible and it may be asked But in serm 62. ad fra in Erem and ser 232. de temp he saith There be onlie two sorts of places for two sorts of souls after this life and this is no third In lib. 5. hypognost he saith The Catholick Faith by Divine authoritie believes that the first place is Heaven wherein the Reprobate his word is the not-baptized is excepted The second is Hell where everie Apostate and alliant from the faith of Christ shall suffer everlasting punishment We are altogether ignorant of a third place nor shall we find it in the holie Scriptures saith he And de Civit. Dei lib. 21. cap. 25. after the words of Gal. 5. 19 20 21. he saith Certainlie this saying of the Apostle is false if such men being delivered after what time soever shall possess the Kingdom of God but because it is not false trulie they shall not possess that Kingdom and if they shall never enter into the Kingdom of God they shall be held in everlasting punishment because there is no middle place where he is not punished who is not brought into the Kingdom Pope Gregorie Dial. lib. 4. cap. 39. moveth the question Whether after death there be a Purgatorie fire He answereth In the Gospel the Lord saith Walk while ye have light and by the Prophet In an acceptable time have I heard thee which the Apostle Paul expoundeth saying Behold now is the acceptable time now is the day of salvation Solomon also saith Whatsoever thy hand can do do it instantlie because there is neither work nor reason nor knowledge nor wisedom in the grave he hath it apud inseros whither thou goest David also saith His mercie indureth for ever out of which sayings it is certain that in what condition everie man departeth in the same shall he be represented in judgement But yet for some light saults a purging fire may be believed to be before judgement because truth saith If any speak blasphemie against the holie Spirit it shall not be forgiven unto him in this life nor in the life to come In which saying it is given to understand that some faults may be forgiven in this life and some in the life to come for what is denied of one it follows consequentlie that it is granted of some But as I said it is to be believed of little and very small sins as all idle words continuallie c. Thus unto Augustin's question Whether it be Gregorie answereth It is to be believed and that he gathereth out of one negative and contrarie unto the affirmative that he had confirmed by several sentences of Scripture And concerning the Text in 1 Cor. 3. he adds there Although this may be understood of the fire of tribulation in this life yet if one will take it of the fire of the future purging it may be diligentlie considered In the following chapter he sheweth his motive to think so But first consider that the Doctrine of the Church before him was that the dead doth not appear as Chrysostom to 1. de Laza. con 4. saith If souls did return to shew men what were done after this life Satan might verie easilie deceive the World for as when God sent Prophets Satan sent false Prophets when Christ came Satan sent false Christs when the Apostles were sent he sent false Apostles still mixing tares with wheat so if God did send the dead back into the World most easilie might Satan counterfeit that also not raising dead men but by deceiving the eies with false inchantments or by suborning some men to feign themselves dead or to say they have been dead and so he might confound all things But the all-knowing God hath prevented this falshood and he sparing us suffereth none to come from the dead to tell the living what things are done there to the end we should learn and believe the Scriptures But now Pope Gregorie saith he was induced to think that there is a purging fire after death because the soul of Paschasius a Deacon of Rome in the contention betwixt Laurentius and Symmachus had appeared before Germanus Bishop of Capua as he heard it said when he was young in a bathe and did service unto him and when the Bishop asked him Why he was there he answered For no other cause am I appointed to this place of punishment but because I was on the side of Laurentius against Symmachus but I beseech you pray the Lord for me and by this you shall know that he hath heard you if when you return hither you shall not find me The Bishop did so and after a few daies returning he found not Paschasius in that place Thus we see what was Pope Gregorie's opinion of Purgatorie and what were his grounds and motives Bellarm. de Purg. lib. 1. cap. 7. promiseth to prove Purgatorie by more apparitions from testimonies of most grave Authours but he cannot alledge one before this Gregory who as I said before from Mel. Canus was too credulous In a word as Roffensis hath well observed and ingeniously confesseth in Respons contra Luther art 18. and Pol. Verg. de invent rer lib. 6. cap. 1. repeats it Little or no mention of purgation is amongst the ancients and the Greeks untill this day believe it not so long as there was no fear of Purgatorie none sought indulgences for upon it depends all esteem of indulgences The beginning of indulgence take away Purgatorie and what need is there of indulgence say they Nor was it universally believed in the Latine Churches nor was it reckoned an article of faith till it was established by the Councel at Florence an 1439. where the Greeks did oppose it till they were hastning to an end and then they would not strive against the word but would never believe the thing 4. About the same time another
question like unto the former began to Prayer for the dead decline from worse to worse to wit Whether it be lawfull to pray for the dead We read of the practice and divers opinions of the Ancients but some of them bring no confirmation of their opinions from Scripture and their diverse opinions were according as they thought diversly of the condition of departed souls all did consider the souls either in the estate of salvation or damnation Some Greeks did believe the souls of the Elect to be without the Court of Heaven in a place of rest as they call it So saith Chrysostom on 1 Cor. hom 39. What saiest thou Paul shall not the souls live yea and shall be immortal but although they were six hundred times immortal yet without the flesh they shall not enjoy these wonderous good things neither shall they be punished with pain for if the bodie rise not the soul shall remain uncrowned and without the bless of Heaven And before him Irenaeus lib. 5. near the end saith Seeing the Lord went away in the midst of the shadow of death where the souls of the dead were and thereafter he arose again bodily and after his resurrection was taken up it is manifest that the souls of his Disciples for whom the Lord did these things shall go into an invisible place appointed of God for them and there they shall abide awaiting the Resurrection and thereafter when they have received their bodies and are perfectly risen that is corporally they shall come into the presence of God Unto them may be adjoined Theophylact though he lived in another age on Hebr. 11. near the end he saith Without us that is without our honour and glorie for lest they might seem to take that which belongeth unto us he hath appointed one time for crowning all men neither saith the Apostle they shall not be crowned but they shall not be perfected that is receive perfection whereby it appears that then they are perfected when they receive their Crowns and in the mean time they have a most sure pledge of their honour and glorie Doth not God wrong them seeing they have been first in suffering that they must await us but such delay is very acceptable unto them that they may with their brethren receive perfection and glorie we are all one bodie and surely it is great pleasure unto the bodie when it is wholly crowned c. The same is the Doctrine of the Greek Churches at this day as I learned from Antonius who had famous attestations calling him Metropolitan of Dirrachium when he was in Scotland an 1626. But many of the ancient Greeks thought otherwise for Polycarpus a Disciple of the Apostles and placed Bishop of Smyrna by them who saw the Lord in an Epistle unto the Philippians saith Paul with the rest of the Apostles being perswaded for certain that all these ran not in vain but in faith and righteousness now resting with the Lord. Euseb hist lib. 3. cap. 36. according to the Greek and 32. in English Iustin Martyr lib. Quaest resp ad orthod qu. 75. After the departure of the souls out of the bodies immediately the just are separated from the unjust and are carried by Angels where they injoy the companie and sight of Angels and Arch-angels by seeing our Saviour himself as it is said We are from or without the bodie and are present with the Lord But the souls of the unjust go into Hell Athanasius lib. de Virginit near the end There is no death unto the righteous but a translation for they are translated out of this World into everlasting rest not otherwise than if one were going from his Watch so the Saints depart from this evil life unto the good things that are prepared for them which the eye hath not seen nor the ear hath heard nor have entred into the heart of man which God hath prepared for them that love him on the other side Hell waiteth for the sinners And Cyrillus Bishop of Alexandria on Ioh. lib. 12. cap. 36. We should believe when the souls of Saints depart out of the bodies they are commended unto God's goodness as into the hands of a most dear Father neither do they abide on earth as some Unbelievers have thought untill they be honoured with burial nor are they carried as the souls of sinners into the place of torment another way being prepared for them by Christ but they flie into the hands of the Father for He also delivered his soul into the hands of the Father to the end that beginning at it and by it we might have certain hope of this believing firmly that after death we shal be in the hands of God and live a far better life and for ever with Christ therefore Paul did wish to be dissolved and to be with Christ They of the Latine Churches were of this faith as is manifest out of many parts of Cyprian especially lib. de mortalit he saith We should not put on black cloaths for them who have now received white robes nor should we give occasions to check us as if we mourn for them as lost and gone whom we say that they are living with God And near the end he saith Who being abroad will not hasten to return into his native soil Who desiring to sail home doth not earnestlie wish a fair wind that he may quicklie embrace his dear friends We call Paradise our native Countrie and have begun to call the Patriarchs our Parents why then do we not hasten and run that we may see our native soil and greet our Parents A great companie of friends do expect us how sweet is the great pleasure of the heavenlie Kingdoms without fear of dying and with eternitie of living how great and perpetual is that felicitie there is the glorious Queer of the Apostles there is a number of rejoicing Prophets there is an innumerable multitude of Martyrs that are crowned after their warring and suffering there are who having kept the Lord's commandments have translated their earthly Patrimonies into the heavenlie Treasures Beloved brethren let us with all earnestness hasten that we may be speedilie with them and let us wish that we may come soon unto Christ Bellarm. lib. 1. de Sanctor beat cap. 5. declareth the same of the Fathers generally excepting only some few who did believe otherwise as Lactantius did believe that all souls both of good and reprobate did remain in one place till the day of resurrection Instit lib. 7. cap. 21. Augustine in Ench. ad Laur. cap. 68 69. hath that opinion that I have mentioned lately But in Ioh. tract 49. he saith All souls departing this life have not the same mansions the good have joy and the wicked have torments And on Ps 116. he saith All the just all the holy men behold in the face of God that which is written unto us Now to return unto the prayers and oblations for the dead Augustine in Ser. 32. de
Writer of the Historie saith lib. 2. there was great contention concerning the Latine Translation and in the end they did conclude that it is to be approved as authentical yet so that they who are more diligent should not be forbidden to quench their thirst out of the Hebrew and Greek Fountains And after that Councel two other Editions were published by Pope Sixtus the V. and Clemens the VIII with infinite alterations as followeth in the 16. Century 11. The Popes did indeavour to take libertie of marriage from the Clergie The single life of Church men is opposed and where they could prevail adulterie and murther of babes was multiplied as is touched In sundrie Nations great opposition was made for Arnulph Bishop of Metensis was the father of Anchises the father of Pipin Britain would not receive this bondage In Creet John a Priest had a wife and therefore was reproved by Pope Vitalian What may I speak of one Greek The Greeks are for the most part married untill this day In the fourth Councel at Toledo Cap. 43. Marriage was approved and Fornication prohibited More of this hereafter 12. Divers Nations then received the faith the Gothi and Suevi in Spain Some Nations hear of Christ forsook Arianism by authoritie of their King Reccared Ghent brake down the Altar of Mercurius whom they had served and began to serve the true God by the preaching of Amand a French-man an 613. who was exiled for reproving King Dagobert of luxurie and venerie Other Flandrians were converted by his Countrie man Aegidius an 649. The sound of the word had been through the world but the Nations persevered not and being instructed but in few persons Paganism continued and the Barbarians disturbing the Realms did also disturb the estate of religion 13. In that Centurie lived sundrie Divines although not equal to their forefathers John Bishop of Alexandria called the Almons an 610. who for Some worthy men his rare example of hospitalitie and bountifulness to the poor is no less worthy to have place amongst good men than he is followed of few He was wont at all occasions to propound unto the people questions out of the Scriptures because multitude of heresies were then on foot and he exhorted the people to propound their doubts unto him If any did presumptuously move curious questions he could cunningly turn to another more profitable When any of the unlearned moved trivial doubts he accepted them calmly and commanded that thereafter such persons should not be admitted to the end others seeing such men checked should be the more wary In the daies of Boniface the IV. John Bishop of Gerunden a Spaniard was instructed at Constantinople in the languages and reading of Scriptures thence he returning into his Countrie did with dexteritie refute the heresie of Arrius and therefore was exiled to Barchinona but after the death of the Arrian King Lemungild he returned and wrote many books Of the same country was Europius Bishop of Valentia worthy of remembrance for godliness of life and sinceritie of faith Then also lived Ildefonsus Bishop of Toledo who as another Augustine is called the Hammer of Hereticks France did never want famous witnesses of the Gospel at that time was the fore-named Arnulph Bishop of Metensis Projectus a Martyr in Aquitania an 610. Eustathius Abb. Luxovien the Disciple of Columban an 624. Modoald Bishop of Trevers Renald the successour of the above-named Amand we have heard of Serenus Bishop of Marsilia where succeeded Projectus who is said to have suffered martyrdom in agro Cameracen an 678. Eustasius a Preacher in Bavier an 640. Lambert Bishop of Tungri was put to death an 658. because he rebuked Pipin for marrying another wife the first being yet alive Dodo the brother of the second wife was the Executioner and shortly thereafter died of vermine Ulfranius Bishop of Senonen hath been a diligent labourer in the Lord's harvest in Frisia an 660. Leodagarius Bishop of Augustodunen suffered death at the command of Theorick King of France because he oft reproved him of tyrannie Victor Bishop of Carthage an 646. writing to Pope Theodore retains the old Titles saying Unto the most blest and honourable Lord his holy brother Theodore Pope the works of your most blessed brother-hood are acceptable unto God c. There he affirmeth that all the Apostles were of equal authoritie and honour 14. Isidorus Bishop of Hispala called the latter did write many books of the Christian faith and the History from Adam untill his own time 624. Isidor Hispalen he hath many errours but in many things is sound In his book de summo bono cap. 28. he saith In the holy Scriptures as on high mountains both the learned find sublimities of knowledge whereunto as Harts they may lift up the steps of their contemplation and the simple men as lesse Wights may find mean things for their capacitie to which they may humbly have refuge the holy Scripture seems unto the babes of understanding to be base in words in respect of the historie but it wadeth more deeply with the more learned opening unto them the mysteries thereof and it remains common to the learned and unlearned Lib. 7. etymolog cap. 9. Peter received his name from the Rock which is Christ on whom the Church is built the Rock hath not the name from Peter but Peter from the Rock therefore the Lord saith Thou art Peter and upon this Rock which thou hast confessed will I build my Church for the Rock was Christ upon which Peter himself was built Lib 8. cap. 5. he noteth it as a fault in the old Catharists that they did glorie in their merits and that they denied forgiveness of sins to the penitent Lib. 6. cap. 19. The Sacraments are baptism and chrism the bodie and blood of Christ Here he nameth but two because the custom was then to anoint them who were baptized De offic lib. 1. cap. 18. Bread because it strengthneth the bodie is therefore called Christ's bodie and Wine because it worketh blood in the flesh therefore it hath relation to Christ's blood these two are sensible but being sanctified by the Holy Spirit are changed into the Sacrament of the Lord's body The Papists now in our daies would gather out of these words Transubstantiation but hereafter God willing it shall appear that neither word nor thing was thought upon in 500. years after that time and Isidore saith Transeunt in Sacramentum And de doctrin fide art 33. saith That marriage is evil or to be compared with fornication and to believe that meat is evil or the cause of evil unto the eaters is not Christian but properly Manichean or Encratitish 15. Agrestin was Clark to King Theodorick and then entred the Abbey Lexovien with all his Wealth he became wearied of the superstitious rites Agrestin and left the Abbey Then he went to Aquileia which for that time was not under the yoke of the Romish Pope and
also that in the end of that Synod the Britan Bishops confessed that it was the right way of justice and righteousness which Augustine taught But it is clear from Beda that the Britans did oppose all that he spoke and they who said so were at the first meeting when Augustine had not discovered himself Likewise out of the Interrogatories that Augustine sent unto Gregory the I. and are with the answers in the end of Gregory's works it is easie to be seen that the first Arch-Bishop of Canterbury was no learned Clark but very superstitious and especially in the eighth answer that he was ambitious in that he did aim to have the Bishop of France subject unto him After the death of Augustine Laurence who did come from Rome with him took his charge he did invite the Scots dwelling in the same Island unto a Synod and thought to have found them meliores saith Beda lib. 2. cap. 4. readier to his mind than the Britans were but he found no less opposition by them for the Scots differed nothing from the Britans Dagan and Columban did refuse all communion with him and would not lodge in the same Inn where any Romish Bishop was If we compare all these premises we may see the cause why our Writers have spoken so diversly of Augustine some calling the English conversion a perversion and iâ—ebriation and others terming it a gracious conversion to wit when they consider how Pagans by the light of the Gospel were brought unto the faith though tainted with some errours they do with the Angels of Heaven rejoice in remembrance of that English happiness but when they consider that the old Professours of the ancient faith were by the importunity and ambition of Augustine and his successours inthralled in multitude of new inventions and in an unjust subjection yea and that so many were martyred by means at least by suggestion of Augustine justly have they termed this work of Augustine a perversion of the faith so giving this twofold censure in the spirit of discretion and not of contradiction even as Christ knew and approved the works of Ephesus but he had some things against her 2. The difference in observing Easter was thus The Romans in remembrance Difference for Easter of Christ's resurrection did observe the first Sunday after the full Moon of March and the Eastern Church as also the Britans kept the fourteenth day of the Moon on whatever day of the week it fell For this matter was no small debate between the Greek and Latine Churches long before as also in Britain about the year 657. betwixt Finnan a Scot and Bishop of Lindsfarn and Ronan another Scot and coming lately from Rome Finnan was so reverenced by the Romish faction that nothing was altered in his daies and he writ a book Proveteri Paschatos ritu Beda hist lib. 3. cap. 25. This jar was renewed about the year 670. by Wilfrid Bishop of York who had been at Rome Colman a Scot and Successour of Finnan and Cedda who afterwards was Bishop of York defend the old custom alledging as is before that this Island had received their rites from Asia and had kept them from the beginning of their conversion untill this time Wilfrid and Agilbert a Bishop and Agatho a Priest and James a Deacon said Rome should be preferred above Asia because the bones of Peter were at Rome Colman answereth that Anatolius and Eusebius Pamphili do evidently declare what were the rites of Asia and the same were received from John the Evangelist and were followed by Columba whom they could not deny to have been a good and devote man Wilfrid replieth The authority of Peter is greater for Christ said to him Thou art Peter and to thee will I give the keys of the Kingdom of Heaven Then another question was propounded concerning the shaving of the Clergy mens heads which the Scots did refuse But Beda hath not recorded the dispute In the end King Oswin said Seeing these rites were received by Saint Peter and now he is Porter of Heaven I will follow him lest he thrust me back when I come thither Beda loc cit When Colman saw that the authority of a rude Prince did oversway he would stay no longer but excluded his Bishoprick with Eata Abbot of Meilrose and thereafter he carried a Convent of Monks into one of the Isles Hebrides where they lived by the works of their hands Beda ibid. cap. 26. Wilfrid after that contest was accused of pride and misdemeanours but refused to answer and fled Then Theodore Arch-Bishop of Canterbury set another in his place thus the controversie for Easter was ended in England And to end it altogether after other contests about the year 716. Ecbert or Berect as some call him an English man did so prevail amongst the Scots that Easter was kept in the Isle Hu after the Romish manner the 24. of April but he died suddainly The suddainness of his death Beda lib. 5. cap. 23. calleth a confirmation of his doctrine He might as well have said The Lord did approve the fact of Lot's wife 3. About the year 600. Brude King of Peichts though a Christian had The Conversion of the Saxons in Britain conjunct Wars with Ethelfrid King of Northumberland against Aidan King of Scots and Malgo a Duke of the Britans The Scots did prevail with great loss The report is saith Buchan hist Scot. lib. 5. that Columba Boetius calleth him Colm Abbot of the Monastery in Colmkill or Jona did assure his fellows of the victory the same hour of the fight After some years Ethelfrid renewing his forces came against the Scots Aidan waited for the Britans in vain and was put to flight with great slaughter on both sides After that fight Columba died for grief and Aidan was so commoved for the unlucky success and for the want of good Columba and for fear of the apparent danger of Christians from that cruel Pagan that within few weeks he died Not long after Ethelfrid was killed by the Britans as is said before Edwin succeedeth him and thereafter was setled in the general government of the Saxons Then the friends of Ethelfrid amongst whom were his seven sons and one daughter fearing cruelty fled into Scotland King Eugenius the 4. son of Aidan not regarding the hostility of their fathers accepted them and caused them to be instructed in the Christian faith Edwin was slain in Battel an 633. by Penda King of Mercia and Kedwalla King of the Britans there was never a more cruel Battel in this Island for Penda pursued the new converted Christians and Kedwalla would destroy the Saxons wherefore their rage did spare neither age nor sex Buchan hist Then Northumberland was divided into two Kingdomes Osrich cousin german of King Edwin was King of Deira and Eanfrid or Andefrid the eldest son of Ethelfrid was King of Bervici or North part they were both Christians the one instructed by Paulin Bishop of York and the other
from her and Apollinaris who said Christ is God and flesh only and never assumed a reasonable soul and Pelagius who said Christ is not the redeemer of infants because they are conceived without iniquity and born of their mother without sin and have no sin to be forgiven them and so Christ is not the Saviour of all the Elect and also other Hereticks who deny the Lord who bought them with the price of his blood because they preach him not as truth sheweth him but as they have feigned and therefore are become strangers from the Redeemer they do expect nothing certainly but the pit of perdition He writ three Books on the Song of Songs whereof the first is only in refutation of another book writen by Julian his Epistle to Celanen in Campania a Pelagian for a tast behold what he saith in the 1. page Julian teacheth that we by arbitrement of free-will may do good things what we will albeit by the help of God's grace we may perfect them the more easily as Travellers may walk on foot but with less turmoil without doubt if they ride on a horse He hath no mind of the Apostle's admonition saying Work out your salvation with fear and trembling for it is God who worketh in you both to will and to do And which is more weighty he is an adversary to him who saith not Without me ye can do some little thing but saith he Without me ye can do nothing And he teacheth that those only can behold the hid mysteries of the Law whom instruction and piety hath made wise forgetting the grace of God which revealeth the hid things of Scripture even to the unlearned and Idiots as the Evangelist saith Then he opened unto them their understanding that they might understand the Scriptures And the Evangelist witnesseth that they were unlearned when he saith They seeing the constancy of Peter and John and knowing that they were without letters and idiots did admire And he saith that holy and generous love ingraft in us from the very beginning of light by the gift of nature and unto our last old age leaning to the power of the mind may continue without any loss of its vigour Certainly he beleeveth not the Lord's word Without me ye can do nothing Nor what the Apostle saith In many things we all offend In these words Beda confuteth both the Pelagians and Semipelagians Of justification he saith on Luke 1 The wisedom of the just is not to presume of righteousness by the works of the law but to seek salvation by faith that although they being under the works of the law yet they should understand that they are saved by the grace of God through Christ for the just shall live by faith and Peter saith of the yoke of the law that neither we nor our fathers were able to bear it but we beleeve to be saby the grace of Christ even as they And on 1 Pet. 4. God is honoured by our works when all that we do well or according to his will we give it not all unto our merits but to his grace and on the other side what evil we do we depute it only unto our ignorance and wickedness Of the Church he saith on Cant. lib. 5. cap. 6. The Church is called Catholick because it is built through all the parts of the World in one peace and one fear of God and is filled with one and the same consort of the Spirit from which unity of the Spirit she is called a Dove and she is called perfect not because she only is filled with the people of the righteous but also is perfected by receiving all divine graces and vertues Here is no mention of restraining or subjecting the Church unto the Bishop of Rome And de Tabernac lib. 2. cap. 2. It was said unto Peter metaphorically Upon this Rock that is on our Saviour whom he had confessed will I build my Church And on Revel 21 when it is said Foundations in the plural number the teachers or graces are meaned when Foundation in the singular number he is meaned who is foundation of foundations Here is no Prerogative of Peter above the other Apostles Of Prayer on Prov. chap. 2. he saith We should invocate or pray unto none but God Of Christ's redemption on 1 John chap. 2. at these words And not for ours only he saith The Lord is a propitiation not for them only unto whom living then in the flesh John did write but also for all the Church which is dispersed in the breadth of the World even from the first elect unto the last who shall be born untill the end of the World This he writeth expressely against the Donatists but when he speaketh of the Church throughout the World he condemneth the restriction thereof unto Rome or any other particular place and when he limiteth the propitation unto the Elect he condemneth the opinion of the universality of Christ's death for the Reprobates And in the same place he saith Behold how John observeth that humility which he teacheth Certainly he was a just and great man who had drunk the secrets of mysteries from the Lord's breast and nevertheless he saith not Ye have me your Advocate with the Father but We have an Advocate and he said We have and not Ye have he would rather put himself in the number of sinners that he might have Christ to be his Advocate than put himself an Advocate for Christ and be found among the proud which shall be damned For all doth the Head make request of whom it is written Who is at the right hand of the Father and intercedeth for us The Lord intercedeth for us not by words but by miseration and he addeth The Just because the just Advocate will not plead unjust causes How shall not the just one defend us in judgement if now we acknowledge and accuse our selves unjust Why shall he not be just who now by tears is earnest saevit against his own unrighteousness Here he speaketh expressly of intercession and he acknowledgeth no intercessour in Heaven but the Head for all who mourn for their sins Of perseverance he saith on Col. 4. at the end where the Apostle saith I give thanks unto God being confident that he who hath begun the good work in you he will perfect it untill What else doth he promise but perseverance till the end through the mercy of God And when the Apostle Jude saith Unto him who is able to keep you without offence doth he very clearly shew that perseverance in good until the end is the gift of God In the first place Beda sheweth the certainty of perseverance as a thing promised and in the other he teacheth that it is not the work of man by himself alone even though the man be renewed but it is the gift of God And on Rom. 8. he saith We should stand the Calling whereby they are elected not who are elected because they shall beleeve but who are
he leaveth others in their wickedness and hath condemned them unto everlasting death In the Preface before 3 Reg. In all things we have need of aid from the Holy Spirit In 4 Reg. cap. 19. Whosoever by true faith toucheth the death of Christ and truly laieth hope on him shall without doubt be pertaker of his resurrection Catal. test ver lib. 10. 8. Raban Magnentius otherwise surnamed Maurus was famous in the University of Paris for Poesie Rhetorick Astronomy others Philosophy and Theology unto whom neither Germany nor Italy brought forth an equal saith Trithemius He became Abbot of Fulda where he was born and there he writ Commentaries on all the Books of the Bible His Monks were offended that he did so study the Scriptures and did not attend their Revenues as Trithem writeth therefore after 24 years he gave place to their anger and left the Abbey but they besought him to return and he would not but did abide with the Emperour Lewis untill Otgar Bishop of Ments died and Raban succeeded Tho. Walden in the daies of Pope Martin the V. reckoned him and Herebald or Reginbald Bishop of Altisiodor amongst Hereticks because they favoured Bertram Out of some of his works I have picked out these passages In Eccles lib. 4. cap. 7 he saith In meditating and reading The perfection of Scripture the Holy Scriptures we should be wary neither to add any thing to that which is written nor take away from those things which are comprehended by the Authours of Divine Scriptures in those books but we should thing of them with the highest veneration and with all our strength fullfill the commandments thereof Ibid. cap. 1 Man can now be saved no other way but by the death of Jesus Christ who is our Redeemer Ibid. lib. 5. cap. 5 The foundation A sure foundation which the Apostle Paul hath laied is one the Lord Jesus Christ upon this foundation both firm and stable and strong in it self is the Church of Christ builded In Ier. lib. 18. cap. 2. Lest they would say Our fathers were Against merits accepted for merits and therefore did they receive great things from God he adjoineth this was not for their merits but because it so pleased God whose free gift it is whatsoever he bestoweth De modo satisfact cap. 2. 17. Whatsoever one remembreth that he hath done wickedly let him declare it Confession unto the Priest by confession but if thou art ashamed to reveal thy sins before men cease not with continual supplications to confess them unto him from whom they cannot be hid and say Against thee only have I sinned he useth to heal not publishing thy shame and to forgive sin without upbraiding De Eucharist cap. 24. Behold what these two Sacraments do by Two Sacraments baptism we are regenerate in Christ and by the Sacrament of the body and blood regeneration is proved to continue not only by faith but by unity of flesh and blood Here he speaks but of two Sacraments and so he calleth them expressly But de Institut Cleric lib. 1. cap. 31. one may think that he speaks of more Sacraments for he saith Because we have spoken of more Sacraments Baptism and Chrism it remaineth that we speak of the other two that is of the body and blood of Christ But when he calleth the body and blood of Christ two Sacraments it is clear that he calleth the two elements two Sacraments and that is improperly And in cap. 28. of the forenamed book When the baptized person ascends out of the Fount immediately he is signed in the face by the Presbyter with holy chrism here he speaketh not of extream unction as they now speak but of an appendix of baptism as they were wont in those daies and this he calleth improperly another Sacrament but in that chap. de Eucharist he speaketh properly and nameth two baptism and the body and blood of Christ Ibid. cap. 41. And The signs are distinguished from the thing signified because he Christ according to the flesh must pierce the heavens to the end those who by faith are renued and born again in him might more earnestly and confidently long after him he hath left unto us this Sacrament as a visible figure and resemblance a sign and seal of his body and blood that by these things our minds and our bodies by faith may be more plenteously nourished to partake of invisible and spiritual things now it is the sign which we outwardly see and feel but that which is inwardly received is all substance and truth and no shadowing or resemblance and therefore there is nothing but truth and the Sacrament of the very flesh of Christ which is manifested unto us for the very flesh of Christ which was crucified and buried even the Sacrament of that true flesh it is which by the Priest upon the Altar through the word of Christ and power of the Holy Spirit is consecrated and hallowed See how Raban distinguishes that which is received outwardly and inwardly in the Sacrament and he calleth the outward part a visible figure and representation a sign and seal of the body and blood and that which is received inwardly is no shadow or resemblance but substance and truth even the very body of Christ which was crucified and as he saith in the first part of this testimony which hath pierced the Heavens De Institut Cleric lib. 2. cap. 30. Satisfaction is to exclude the occasions and suggestions of sin or not to commit sin again Reconciliation is that which is done after repentance for as we are reconciled unto God when we are converted first from gentilism so we are reconciled when after sin we return Lib. 2. cap. 57. He hath the Confession that was professed at that time saying 9. This is next unto the Creed of the Apostles the most certain faith A confession of faith which our Teachers have given That we should profess the Father the Son and the Holy Spirit of one essence of one power and sempiternity one invisible God so that the propriety of persons being reserved unto each one neither the Trinity should be divided substantially nor confounded personally to confess also that the Father is unbegotten the Son is the only begotten and the Holy Spirit is neither begotten nor unbegotten but proceedeth from the Father and from the Son that the Son proceedeth from the Father by generation the Holy Spirit not begotten but proceeding also that the Son did assume of the Virgin perfect manhood without sin that whom of his goodness only he had created of his mercy he might restore after he was fallen who verily was crucified and rose again the third day and with the same flesh being glorified he ascended into Heaven in the which flesh he is expected to come and judge the quick and the dead and that Christ in one person beareth both the divine and the human nature being perfect in both because neither the
body of Christ which is sanctified by many Priests through all the World and maketh it to be one body of Christ and as that bread and blood do pass into the body of Christ so all which in the Church do eat worthily are the one body of Christ as he himself saith He who eats my flesh and drinketh my blood abides in me and I in him Nevertheless that flesh which he did assume and that bread and all the Church do not make three bodies but one body and as they which do communicate of the body and blood of the Lord are made one body with him so they which do wittingly communicate of things offered unto Idols are one body with the Divel And in the next Chap. he saith Christ having ended the solemnities of the old Passover .... immediately he passeth unto the new Passover which he left unto his Church to be frequented or frequently observed in remembrance of his Passion and our redemption He did break the bread which he gave unto his Disciples to shew the breaking of his Body and his Passion was not to be without his own will as he had said I have power to lay down my life Take ye eat ye this is my body which shall be delivered for you As the flesh of Christ which he did assume in the Virgins womb is his true body and was killed for our salvation so the bread which Christ gave unto his Disciples and unto all them which are predestinated for eternal life and which the Priests do consecrate in the Church daily with the vertue of the God-head which filleth that bread is the true body of Christ neither are they two bodies that flesh which he did assume and that bread but they make one true body of Christ In so far that when the Bread is broken and eaten Christ is sacrificed and eaten and yet he abideth whole and alive and as that Body which he did lay on the Cross was offered for our salvation and redemption so daily that bread is offered unto God for our salvation and redemption which although it is seen to be bread is the body of Christ for our Lord and Redeemer providing for our frailty because he knew that we are frail unto sin did deliver unto us this Sacrament that because he cannot now die and we do sin daily we might have a true sacrifice by which we may be expiated Therefore because they make one body and are offered for our redemption he said This is my body which shall be delivered for you and he did add Do this that is sanctifie this body Into my remembrance that is of my Passion and of your Redemption because I have redeemed you with my blood The Lord leaving this wholsom Sacrament unto all beleevers that he might fasten this into their hearts and memory did after the manner of a man who approaching unto death leaveth some precious gift unto a certain friend saying Have this with all diligence by thee in remembrance of me that when thou seest it thou mayest remember me Which friend receiving that gift of his most dear friend if he did love him withall his heart cannot but condole and be sad for the death of his friend whensoever he beholdeth that gift left by his friend Likewise we how oft soever we come to consecrate or receive the Sacrament of that eternal gift which the Lord being to suffer left unto us to be kept in remembrance of him should come with fear and compunction of heart and with all reverence calling to mind with how great love he did love us which did offer himself for us that he might redeem us Likewise and the Cup understand he gave unto them after he had supped saying This Cup is the new Testament in my blood i. e. the Cup which I give unto you signifieth the new Testament as Fulgentius or it confirms the new Testament in my blood or by my blood Here are all the words of that book which concern the change or sacrifice in the Sacrament and we see mention of a change and a real change and a real sacrifice but no word of a change of a substance of the bread which still remaineth and is broken after consecration in remembrance of Christ's Passion and of our redemption And observe these words The bread which Christ gave unto his Disciples and unto all which are predestinated for life eternal and which the Priests do consecrate daily with power of the God-head which filleth that bread is the true body of Christ neither are they two bodies the flesh which he did assume and that bread but they make one true body of Christ Now what bread is that which he giveth unto all them which are predestinated for life but even which he did assume in the unity of his person in the Virgins womb And the Elementary bread is no more said to be his body than it is said The Rock was Christ and it is his body as all which do eat worthily are his body or made one body with him and that is not by Transubstantiation although really but in a mystery or spiritual manner albeit also the manner of the union between the Bread and Christ's body and between Beleevers and Christ's body be different in the special kind of mystery The bread doth pass into the body of Christ really in the own manner not by change of substance but of use signification office and condition And that bread is the very sacrifice of Christ in remembrance as the gift which one friend leaveth unto another in remembrance of his love so that whensoever we do sin we may have daily in remembrance that true sacrifice whereby we may be expiated And the consecrating of that bread is the sacrifice of Christ as the eating of the Lamb was the Passover the one in remembrance of their ancient deliverance out of Aegypt and the other in remembrance of Christ's Passion and of our Redemption And that bread is the body of Christ so that after the blessing or consecration it is seen to be bread and is broken and eaten These all are spoken there of that bread and therefore according to that testimony the bread is not transubstantiated but is a remembrance of Christ's Passion and sacrifice if we will speak properly And moreover at that time all Beleevers did communicate and take part of the Cup for which cause it is said there the Cup is called the communication of Christ's blood When the whole testimony is considered it serveth more against the Romish Church now than for them But to return to the Authour of the book it was Printed That Exegesis was not written by Haymo at Paris under the name of Haymo Bishop of Halberstad but as the learned Antiquary Bishop Usher hath observed in Histor Gottesc neither is it his for though the Argument before every Epistle be said to be Haymo's yet before none of them is it said that the Exegesis is his And I add
accept them as it pleased thee to aceept the gifts of thy righteous servant Abel and the sacrifice of our Patriarch Abraham These words did still untill the Reformation remain in the Canon of the Mass And on Paul's day the words of the Secretum were read We beseech thee O Lord sanctifie the gifts of the people by the prayers of thy blessed Apostle Paul that those things which are acceptable unto thee by thy institution may be more acceptable by the patrociny of him praying These and many other prayers of the Mass cannot otherwise be understood without blasphemy Then of the gifts of the people Cassander in Liturgic cap. 27. hath these words from Expositio Ordinis Romani All the people coming into the Church should sacrifice and ex Decretis Fabiani We ordain that on every Lord's day the oblation of the Altar be made by all the men and women both of Bread and Wine Again at first they were wont to communicate daily Cyprian de Orat. Domi. at the 4 petition saith We receive the Eucharist daily On these words Pammelius hath marked that the same custom continued at Rome and in Spain till the daies of Jerom and at Millan till Ambrose but had failed sooner in the East Church Augustine in his 118 Epistle sheweth the different custom of communicating in some places ofter and in others more seldom It may be thought that when Christians had place zeal did decrease and the people did not communicate so oft and so the offerings were the fewer Then the Fathers did complain of the rarity of Communicants and exhorted the people to communicate at least every Lord's day and did absolutely inveigh against their rarity as absurd and zeal-less and said that when they came it was not for thirst of grace or remorse of sin but for solemnity Chrysost on 1 Cor. 11. hom 28. These exhortations and reproofs prevailed not therefore an Act was made binding the people to communicate each Lord's day Gratian. de consecr dist 2. cap. Quotâ—die Neither was this order obeyed therefore was another that they should communicate thrice yearly at the Feasts of Christ's Nativity Resurrection and the Pentecost Ibid. cap. Saeculares For all this the people would not communicate so oft therefore a Law was made that all the people should communicate at Pasch And then daily communion was forgot amongst the people When the Priests saw that Laws would not move the people to communicate oft and to bring their offerings they devised another damnable means they taught the people that the Lord's Supper is not only a Sacrament and so profitable to them only but it is a Sacrifice to God and profitable to all the beholders of it and by their offerings they may find mercy and grace Yea lastly not to the offerers and beholders only but to all for whom the Priest offereth it as well absent as present whether alive or dead and at last both to the soul and all other necessities They were the more bold to teach so because the Fathers had improperly and dangerously called the Sacrament a Sacrifice And upon this doctrine was multiplied the riches and wealth of the Church by donations of prebendaries chanouries lands yearly revenues as is to be seen in their Charters I offer unto God the things contained in this clanter for the remission of my sins and of my Parents sins to maintain the service of God in Sacrifices and Masses They who have seen the Rights or Writs of Church-lands or revenues know this This doctrine took deep root for it was gainfull unto the Priests and easie unto the people for what can be thought more easie Men wallowing in sin hear a Mass and bring an offering to a Priest and get remission no searching of the heart nor mortification required this was not the streight way and who was not able to do it Nor can it be shewed that such doctrine was heard in the Church before the seventh Century to wit they give heed to lies and apparitions of deceiving spirits or deceitfull and feigned apparitions and so left the truth All that is spoken of this purpose declares that at first the action of offering was not the action of the Priest but of the people and the thing offered was not the Sacrament nor the Son of God but the gifts of the people as is manifest for in the daies of Pope Gregory the I the words a little from the beginning of the Canon are not Which we offer unto thee but Which each of them offer unto thee Afterwards the Priests turn them to their action and their action was called the sacrifice and all their prayers which before were in dedication of their offerings the Priests turn to the consecration of the Bread and Wine which the Priest and one with him do take This change is manifest by the Canon of the Mass whereof I have touched some words and namely Accept the gifts as thou didst accept the gifts of Abel Abraham and Melchisedek .... command that these things be carried by the hands of thy Angel unto the Altar above And when it was generally so called a Sacrifice Raban sheweth in what sense the best sort understand it De Institut Cleric lib. 1. cap. 31. Sacrificium dictum quasi sacrum factum .... that is a sacrifice is an holy action because by mystical prayer it is consecrated in remembrance of the Lord's passion And Thomas Aquin. part 3. qu. 83. art 1. The celebration of this Sacrament is called a Sacrifice for two causes first because as Augustin ad Simpli Images are called by the names of things whereof they are Images as looking to a Picture we say This is Cicero But the celebration of this Sacrament is a representative Image of the Passion of Christ who is the true Sacrifice Hence Ambrose on Hebr. cap. 10 By Christ was the Sacrifice once offered c. What therefore do we we do therefore every day offer in remembrance of his death Another way in respect of the effect of Christ's passion to wit because by this Sacrament we are made partakers of the fruit of the Lord's suffering and therefore in a secret Dominical Prayer it is said How oft the commemoration of this Sacrifice is celebrated the work of our redemption is exerced And therefore saith he in respect of the first way it may be said that Christ was offered even in the figures of the Old-Testament as it is said Apoc. 13. the Lamb slain from the beginning of the World but in respect of the other way it is proper unto this Sacrament because Christ is offered in celebration thereof So far he If he and many others who have written the like had beleeved that the Sacrament is properly a Sacrifice or else the same Sacrifice with Christ's suffering or an iteration of it why did they not teach so in express words Therefore we may conclude that for 1300 years they thought not the Sacrament to be a Sacrifice properly but did
necessity that he could not be otherwise but that He in his Almighty and unchangeable Majesty as he knows all things ere they be did foreknow that the wicked were to be such of their own will Nor do we beleeve that any is condemned in His prejudice but according to the merit of their own iniquity nor that the wicked do perish because they could not be good but because they would not be good and through their own fault continue in the mass of perdition or original and actual sin Ca. 3. But concerning the Predestination of God it pleaseth and faithfully doth please according to the authority of the Apostle saying Hath not the Potter power over the clay to make of the same mass one vessel unto honour and another unto dis-honour We confidently confess the predestination of the elect unto life and predestination of the wicked unto death and in the election of them who are to be saved the mercy of God precedes the good merit but in the damnation of them who perish their wicked merit precedes the just judgment of God And in that predestination God hath only appointed what he was to do either in his gracious mercy or just judgment as the Scripture saith Which hath done what things were to be But in the wicked he foreknew their wickedness because it is of them and he did not predestinate it because it is not of him but because he knows all things which he did foreknow and because he is just he did predestinate the punishment that follows their merit for with him as Augustine saith is as well a fixed decree as a certain knowledge of every thing and hither belongs that saying of the Wise Man Judgments are prepared for the Scorners Prov. 19. Of this unchangeableness of the foreknowledge and predestination of God by which the future things are already done may that well be understood Eccles 3 I know whatsoever God doth it shall be for ever nothing can be put to it and nothing taken from it and God doth it that men should fear before him But that any are by the power of God predestinated unto evil as if they could not be otherwise We not only do not beleeve it but even if there be any which will beleeve such evil with all detestation as did the Arausicane Synod we say Anathema unto them Ca. 4. Item of the redemption of the blood of Christ because of so great an errour which hath begun in this point so that some as their writings declare define that it was shed even for the wicked which from the beginning unto the coming of Christ being dead in their wickedness are punished with everlasting damnation contrary to that of the Prophet O death I will be thy death and O grave I will be thy destruction it pleaseth us to hold and teach simply and faithfully according to Evangelical and Apostolical truth that this price was given for them of whom our Lord saith So must the Son of Man be lifted up that whosoever beleeves in him shall not perish but .... And the Apostle saith Christ was once offered to take away the sins of many And moreover the four Articles that were defined unadvisedly in the Synod of our brethren at Carisiac for their inutility are also errour contrary unto truth and likewise other things concluded foolishly in the 19 Syllogisms of John Scot and glorious with no secular literature although it be boasted otherwise in which rather the argument of the Divel then any argument of the faith is found we discharge them altogether from the hearing of Beleevers and by the authority of the Holy Ghost we inhibit them that those and such things be altogether shunned and we do judge that introducers of new things should be corrected lest they be smitten more severely Ca. 5. We believe that it should be held firmly that all the multitude of the faithfull is regenerated by the water and the Spirit and thereby truly incorporated into the Church and according to Apostolical doctrine are baptized into the death of Christ and washed in his blood because neither could be true regeneration in them unless there were also true redemption seeing in the Sacraments of the Church nothing is in vain and nothing in mockage but altogether all things are true and relieth upon its truth and sincerity And yet of that multitude of the faithfull and redeemed some are saved by eternal salvation because through the grace of God they continue faithfully in their redemption hearing in their hearts the voice of their Lord Matth. 10. 24 Who continueth unto the end shall be saved and others because they would not continue in the salvation of faith which before they had received and did chuse rather to make the grace of redemption in vain through their wicked doctrine and life then to keep it attain no way to the fullness of salvation and possession of eternal blessedness Seeing in both we have the doctrine of the godly Doctour Whosoever are baptized into Christ are baptized into his death and All which are baptized into Christ have put on Christ and Let us draw near with a true heart in fullness of faith having our hearts sprinkled from an evil conscience and being washed in the body with clean water let us hold fast the profession of our hope without change And again For them which sin willingly after the received knowledge of the truth there remains no other sacrifice for sin and He that despised the Law of Moses ..... Ca. 6. Item of grace by which the Beleevers are saved and without which never any reasonable creature hath lived blessedly and of free-will which is weakned by sin in the first man but by the grace of Jesus Christ is renewed and healed in his Beleevers We beleeve constantly and with full faith the same that the most holy Fathers have left to be kept according to the authority of the Holy Scriptures what the Arausican and African Synods have professed what the blessed High-Priests of the Apostolical See have held in the Catholick faith and presuming to decline no way into another side concerning nature and grace But we reject altogether the foolish questions and almost the fable of old women and Scot's pottage which the purity of faith cannot disgest and which have miserably and lamentably arisen in these most dangerous and grievous times unto a heap of our labours and breach of charity lest Christian minds be corrupted and fall from the simplicity and purity of faith which is in Jesus Christ So far they What they say here of Scot's pottage they understand that Treatise of Iohn Scot and have borrowed the phrase from Jerom's Prologue on Ierem. lib. 1. speaking of Celestius a Disciple of Pelagius a Briton and not a Scot. And from this word Baronius ad An. 855. § 1. writes that this Synod was convened against some vagring Scots of whom Gotteschalk was the prime man and thereby hath brought not only his Binius
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
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
Cap. 9. And it seemeth thou distinguishest not betwixt that he did in obedience and that which was done unto him because he would still be obedient and he did suffer howbeit obedience did not require it God requireth obedience of all resonable creatures and the creature oweth obedience unto him so that man did owe obedience unto God the Father and the Father did require it of him Thus for his obedience and if man had not sinned he should not have suffered death nor would God have required it of him seeing he was made reasonable and holy and to the end he might be blessed in the fruition of God Now thou wilt not think it fit that the creature which he made holy unto blessedness he should force it to be miserable without a fault for it is a miserable thing that man should die against his will and so God compelled not Christ to die in whom was no fault but he willingly suffered death not by his obedience of forsaking life but for his obedience of keeping righteousness wherein he continued so stoutly that therefore he suffered death Likewise it may be said that the Father commanded him to die seeing he commanded him to do that for which he suffered death and therefore as the Father gave him command so did he and he drunk the cup which the Father gave him and he became obedient unto the Father even to the death and so he learned obedience by what he suffered that is how far obedience should be kept But the word he learned may be understood two ways either for that he made others to learn or because what he was not ignorant of in respect of knowledge he learned by experience But what the Apostle when he had said he humbled himself and became obedient even unto the death of the cross subjoyneth therefore God exalted him and gave him a name whereunto it is like what David saith He shall drink of the brook in the way and therefore he hath lift up his head It is not so meant as if he could not have come unto exaltation but by this obedience of death and this exaltation was not conferred on him but in payment of his obedience for before he did suffer he said All things are delivered unto me by the Father and All that the Father hath is mine But as he with the Father and the holy Ghost had decreed that he would shew unto the world his great power no other way but by death seeing it was by death it is not unfitly said to be for death for he was exalted after death as if these things were done for death But when he saith I came not to do my own will but the will of him who sent me it is like unto that My doctrine is not mine for what one hath not of himself but from God that is not so much his own as it is God's for none hath truth which he teacheth or a good will of himself but from God therefore Christ came not to do his own will but his Father 's because the holy will which he had was not of his manhood but of his God-head for God spared not his own Son but gave him for us that is no other but that he did make him free as we finde many such words in Scripture And whereas he said Father if it be possible let this cup pass from me yet not as I will but as thou willest and If this cup cannot pass it signifieth the natural desire of life according to his own will whereby humane flesh did flee the pangs of death And he calleth it the will of the Father not because the Father would the death of his Son rather then his life but because the Father would not that mankinde should be restored unless man had done so great a thing as was that death because it was not reason that another should do it Therefore the Son saith that he would his death which himself would also suffer rather then mankinde should not be saved as if he had said Because thou wilt have the reconciliation of the world no other way I say thou wilt have my death therefore let thy will be done that is let me die that the world may be reconciled unto thee Cap. 10. Because in this question thou undertakest the person of them which will not believe unless they see reason I will indenture with thee that we accept no inconvenient unto God not the least and that no reason not the least be refused if a greater reason hinder not for as impossibility followeth upon any inconvenient unto God so a necessity followeth upon whatsoever reason if it be not overthrown by a greater Now the question is onely of the Incarnation and of the things which we believe of the assumed manhood Let us now suppose that the incarnation of God had never been nor these things which we speak of that man and let us hold this sure that man was not made unto blessedness which he could not have in this life nor could any man attain it but by remission of sin nor could any man pass thorow this life without sin and such other things the faith of which is necessary unto salvation And here we finde that the remission of mans sin is necessary that he may attain unto salvation as we all do hold Cap. 11. Then let us try by what way God forgiveth men their sins and to this end see first what is sin and to satisfie for sin if Angels and men had continually given unto God what they owe him they had never sinned therefore to sin is no other thing but not to render what is due unto God Now the will of all reasonable creatures should be subject to the will of God this is the duty or debt which Angels and men owe unto God and if he do this he sinneth not and whosoever doth it not he sinneth This is righteousness or uprightness of will which maketh righteous or upright in heart or will this is the onely and all the honor which we owe unto God and which God requireth of us for only such a will doth works acceptable unto God when he can do and when he cannot do onely the will doth please God by it self because without it no work pleaseth God he who giveth not his dutiful honor unto God taketh from God what belongeth unto him and he dishonoreth God and this is to sin and so long as he rendereth not what he hath taken away he is under guiltiness nor is it sufficient to render what is taken away but for the wrong he hath done he must render more then he hath taken away This is also to be marked that when one rendereth what he hath unjustly robbed he should give what could not have been required of him if he had not robbed after this maner should every one which sinneth render honor unto God and this is satisfaction which every sinner should do unto God Cap. 12. Now let
of Italy and gave his Lands of Pulia and Calabria unto his Cousin Reynold with the Title of Duke The Pope was not content and pretended that these Dominions appertain unto St. Peter so variance was like to arise betwixt Lotharius and the Pope but the difference was composed so Reynold took his badge and Title from them both This Lotharius caused the Civil Laws to be reduced into a method which were almost forgotten he commanded them to be read in Schools and pleas to be determined by them Since the days of Charles the Great no Emperor had done greater exploits in Italy he suppressed the rebellious in Cremona Papia Bononia c. he had curbed the Popes and had recovered the priviledge of Investing Prelates if he had not been perswaded by Bernard He died not far from Trent ann 1138. Then Conrade was sole Emperor against the minde of the Pope and was confirmed by his Legate He was vexed by Henry Duke of Bavier who had married the onely Daughter of Lotharius and aimed at the Empire At that time the fourth King of Jerusalem Fulco was in great danger of the Persians who had taken the famous City Edessa and the Saracens were besiedging Antiochia wherefore Pope Eugenius by his Letters and Bernard by words perswade the Emperor to go into Palestina as Lewes King of France was ready they both went but did no good unto Baldwin the Successor of Fulco Manuel the Eastern Emperor was blamed for their unlucky success he promised them victuals but disappointed them and sent traitorous guides with them At this time began the long continued and troublesome factions of Gwelphs or Welphs and Gibelines that is Papalines and Imperialists the one faction had their name from Welpho a Duke of Bavier and Brother of Henry with whom the Pope conspired and the other from Henry Son and General to the Emperor and so named from a Village where he was born By the procurements of the Popes these factions waxed so that all the Towns and people of Italy bragged in one of these two names Ann. 1152. Conrade was poysoned by his Physician hired thereunto as was suspected by Roger King of Sicilie he gave the Imperial Ensigns unto his Brothers Son Frederick and recommended his yong Son unto him the elder Brother Henry being defunct 3. FREDERICK I. surnamed Barbarossa or Red-beard attained Difference betwixt the Emperor and Civil State of Rome the Crown without any contradiction he was endowed with all excellencies of body and minde The Romans were taking of their ancient liberty and of a free Government under Consules and they sent unto the new Emperor promising to consent unto his Coronation if he would consent unto their former liberty seeing they should not be subject unto Germans who had received their honor from the Romans The Emperor partly in anger and partly in dirision writeth saying They had been Romans as they boast but now no footsteps of their ancient State appeareth it being altogether wasted behold the wound of the first Beast first by Charles and then by Otho the Great and that old Common-wealth was translated into Germany and there are Consules Senatores Equites They were deceived in thinking the Germans had received the Empire from them for it was not given by the Romans but conquered by the arms of Charles whom certainly they in their necessity had implored for their defense from the Tyrants Desiderius and Berengarius it was not therefore a gift of the Pope and therefore it was not convenient that they prescribe unto their Emperor This Letter exasperateth them so that the Emperor must march toward Rome Pe. Maxia Pope Hadrian was ill intreated by them and vexed by the Castellanes and now hearing of his coming went to Sutrio to meet him When the Emperor saw the Pope he lighted from his horse to receive him The pride of the Pope and held his stirrop and bridle on the left side the Pope sheweth himself a little angry because he should have done it on the right side when the trench-men reported his words unto the Emperor he laughingly excused himself that he was not accustomed to hold stirrops and seeing he had done so much of curtesie and not of duty less matter it was what side he held The next day to make amends unto the Bishop he inviteth him and received him holding the stirrop on the right side When they came to Rome the Pope sheweth how his Ancestors had left some special token unto the See of St. Peter and he intreateth him to take in from William King of Sicilie the Dutchy of Pulia especially Beneventi Ceperano and Banco unto the See which if he would promise to do he was ready on the other side to perform all duty unto him The Emperor being advised by the Princes promiseth to do all that was required and the next day was Crowned In time of the Coronation the Citizens shut the gates and slew a great number of the Germans within the City the Emperor was called out of the Church he brake open the gates brought in his army slew many Romans and took others captive by intercession of the Pope a reconciliation was made and the Captives were set free Platin. Then the Emperor returned into Germany and having prepared an army against Sicilie he promised to make speed again In the mean time the Greek Emperor Manuel His falshood punished had covenanted with the Pope to expel William out of Sicilies and Manuel should have the three Sea-ports of Pulia He sent an army and William overthrew them and the Pope's forces both together and took the Pope captive and caused him to confirm his Title of both Sicilies upon condition that he should not trouble the Church-Lands in time coming Platin. Then the Emperor began to consider how the Popes had abused his Ancestors had extorted from them the priviledge of Investing Prelates and now this Bishop had deluded himself in confirming King William in that Land which appertaineth unto the Empire therefore he began to require homage and oath of fidelity of all the Bishops and he commanded that none of the Pope's Legates be received without his licence and that none of Germany make appealation to Rome What more stir was then may be gathered from the Pope's Letter accusing and threatning and Frederick's Answer The Pope wrote thus Hadrian Bishop the servant of God's servants unto Friderick The Popes Letter unto the Emperor the Roman Emperor greeting and Apostolical blessing As Divine Law promiseth length of days unto them which honor their parents so it denounceth death unto them who curse father or mother and we are taught by the voice of truth that each who exalteth himself shall be made low wherefore beloved Son in the Lord we admire not a little at your prudence that thou seemest not to give that reverence unto blessed Peter and the holy Roman Church as it becometh thee For in thy Letters sent unto us thou puttest thy name
Dei he saith The word of God sounding in the ears of the soul doth trouble terrifie and judge but anon if you observe it quickeneth melteth warmeth enlighteneth and cleanseth briefly it is our food and sword and medicine confirmation and rest it is also our resurrection and consummation And think it not a wonder that God's word is called now all in all in respect of justification seeing it shall be all in all unto glorification Then let a sinner hear it note and be afraid a carnal soul shall tremble at that voice for that word is lively and efficacious it searcheth all the corners of the heart so that though thou wert dead in sin if thou wilt hear the voice of the Son of God thou shalt live for the word that he speaketh is spirit and life If thy heart be hard remember how the Scripture saith He sendeth forth his word and it melteth them and My soul melted when my beloved spoke If thou be lukewarm and fearest to be cast out go not away from the word of God and it will warm thee for his word is hot as fire and if thou bewailest the darkness of ignorance hearken diligently what the Lord will speak in thee and his word shall be a light unto thy feet and a lantern unto thy steps and if thou be the more sad that the more thou art enlightened thou seest the more clearly even thy least offences the Father will sanctifie thee by the truth which is his word that thou mayest hear with the Apostles Now ye are clean for or through the word that I have spoken unto you and when thou washest thy hands behold he hath prepared a table before thee that thou shalt not live by bread onely but by every word that proceedeth from the mouth of God and by the strength of that food thou mayest run the way of his commands if an army were set against thee and a skirmish of tentation take unto thee the sword of the Spirit which is the word of God and thereby shalt thou easily triumph or if it shall happen as in battels it is usual that thou be wounded he will send forth his word and heal thee and he shall deliver thee from death that in thee also it may be verified what the Centurion said Lord onely say the word and my servant shall be healed But if yet thou stumblest confess and cry My feet are almost gone and my steps are well nigh slipt and by his word he will strengthen thee that thou shalt learn experimentally that even the heavens are made strong by the word of the Lord and all their power is by the breath of his mouth In Epist 91. ad Abbates Suessioni congreg I would be in that Councel where the traditions of men are not obstinately defended nor superstitiously observed but where they search diligently and humbly what is the good acceptable and perfect will of God thither am I carried with all my desire and there would I abide devoutly God onely willeth not to be better then he is because he cannot Let them be gone both from me and from you which say We will not be better then our fathers protesting that they are the children of the lukewarm and dissolute the remembrance of these is with a curse for they have eaten sour grapes wherewith the childrens teeth are set on edge or if they do glory in holy parents of good memory let them follow their holiness while they stand for their dispensations and connivences as for a law And in Tract de Praecept Dispens Many things were devised and ordained not because they might not be otherwise but because it was so expedient and certainly but for conserving charity therefore so long as the things do serve charity let them stand without change nor can they be changed without offence no nor by the Rulers But contrarily if they be contrary unto charity in the judgement of such onely unto whom it is granted to see so and unto whom it is committed to foresee is it not clearly most righteous that what things were devised for charity should also be omitted or intermitted for charity when it is so expedient or at least that they be changed to another thing more expedient as on the other side certainly it were unjust if these things that were ordained for charity be held against charity Let them therefore hold fast what is immoveable nor do I onely think so or first speak so the Popes have so spoken Leo saith Where it is not needful change not the institutions of the holy Fathers but if there shall be necessity for the benefit of the Church let him who hath power dispense with them for a law is changed upon necessity Now by necessary or unviolable I understand not what is delivered by men but what is proclamed by God that they may not be changed but by him which gave it for example Thou shalt not kill and all the other commandments of that Table albeit these can no way be dispensed with by men nor was it ever lawful nor shall it ever be lawful unto any man to loose one of these any way yet the Lord hath loosed them when he pleased as when he commanded the Hebrews to spoil the Egyptians and therefore when we read that any good man hath done any time otherwise and the Scripture doth not witness that God hath commanded him we must confess that they have sinned as men or that they have received a particular warrant from God as some Prophets did But what will I have to be thought necessary and unchangeable truly that onely which is confirmed by Divine and eternal reason so that is changed no way not by God himself under this kinde is all which our Lord did teach in that Sermon on the mount and whatsoever is delivered in the Old and New Testaments concerning love humility meekness and other vertues to be observed spiritually for these are such that it is not lawful nor expedient to do otherwise at any time At all times unto every person these things bring death if they be dispised and life if they be observed c. Behold how these Abbots had a purpose of Reformation but were hindered by others upon that ground of former practice or ordinances and how Bernard excuseth former practices and yet would have had a change and still maketh the word of God to be the rule In the same Treatise he saith True obedience knoweth no law nor is restrained to any bounds by vigor of free and a glad minde it considereth not measure but is inlarged into infinite liberty this is the property of the just man for whom the law is not made not that he should live without a law but because he is not under the law and is not content with the vow of any profession which he overcometh by the devotion of his minde In Tract de Gra. lib. arbit This work of sanctification cannot be done without two one by
bodily pains in this world which after their own sayings are far less and the Pope may go down to hell as another man and whereas he taketh upon him to absolve any man without inward repentance he extolleth himself above God This complaint is at length in the Act. Monim written by Io. Fox and these are the chief heads of it 11. In the twenty fifth year of King Edward the III. which was 1364. Laws against the power of the Pope Statutes were made If any procured from Rome a provision to any Abbey Priory or Benefice in England which is said to be in destruction of the Realm and holy Religion or if any man sued out of the Court of Rome any process or procured any personal citation upon causes whose cognifance and final discussion pertaineth to the King's Court these shall be out of the King's protection and their lands goods and cattels shall be forfeited unto the King The narrative of the Act sheweth the cause of it and the King and Commons of the Realm had oft complained that his Realms were impoverished by the Pope giving Benefices to strangers which never dwelt in England the King and Nobility were robbed of their right of patronage the cure was not served and the will of the first founders was not followed The King had oft complained but in vain therefore he resolved to make his Kingdom free from this bondage Morn in Myster pag. 480. sheweth that when Pope Gregory the XI heard of it he cried This enterprise is a renting of the Church a destroying of Religion and usurpation of his right and priviledge Wherefore he sent immediately unto Edward requiring him to annul these Acts. But when the Schism arose no Pope did insist in it until Pope Martin the V. sent more sharp Letters unto King Henry the VI. And he answered An Act of Parliament cannot be annulled but by another Parliament and he would assemble a Parliament within a short space for the same cause but he did it not saith Pol. Virg. Hist lib. 19. In the thirteeth year of Richard the II. this Act was revived in these words If any person within or without the Realm shall seek from the Court of Rome preferment to any Benefice of Cure or without Cure the preferment shall be null and the person shall be banished and his goods shall appertain unto the King and the same punishment shall strike against them which receive or entertain any such person As also it was ordained If any person shall bring or send any summons sentence or excommunication or if any shall make execution of any such summons sentence or excommunication against any person whatsoever shall forfeit all his lands and goods for ever and himself shall be imprisoned and incur the pain of death yea although such a person had obtained the King's licence for petitioning at the Court of Rome he shall sorfeit a years rent It is also observed that before the year 1367. the high offices in England Offices of State as the Lord Chancellor the Lord Treasurer the Lord Privy Seal c. were wont to be for the most part in the hands of the Clergy as also in Scotland until the Reformation but about that time the English Nobility procured that all these offices should be given unto temporal Lords 12. At that time God raised up John Wickliff a couragious witness of Iohn Wickliff truth he was Fellow of Merton Colledge and Master of Baliol Colledge in Oxford and Reader of Divinity there about the year 1370. He began first to oppose in questions of Logick and Metaphysick but such as strawed the way to other things which he intended When he set upon controversies of Divinity he protested publickly in the Schools that his aim was to bring the Church from Idolatry to some amendment In his book entituled The path-way to perfect knowledge near the end he sheweth what travel he had in translating the Bible into English he gathered many old Latine Bibles for saith he the late books are very corrupt and he conferred the translations with the ancient Doctors and common Glosses and especially he was helped by the late translation of Lyra in the old Testament and the fourth time he employed many cunning men at the correcting of his fourth translation Then he wrote that book which I have now named wherein he giveth the sum of every book of the old Testament with some general and useful observations He reckoneth the books according to the Hebrew and sheweth also some use of the Apocrypha for examples of piety patience constancy c. and denieth that they are for proof of faith In chap. 2. he saith The truth of the Gospel sufficeth to salvation without keeping the ceremonies made of God in the old Law and much more without keeping the ceremonies of sinful and unknowing men that have been made in time of Antichrist and unbinding of Satan as it is Apocal. 20. and he calleth it heresie to say otherwise In chap. 1. he saith Christian men and women old and yong should study fast in the new Testament for it is of full authority and open to the understanding of simple men as to the points that be most needful to salvation and the same sentence in the darkest places of holy writ is both open and dark which sentence is in the open places and each place of holy writ both open and dark teacheth humility and charity and therefore he that keepeth humility and charity hath the true understanding and perfection of all holy writ as Augustine proveth in his Sermon of praising charity therefore no simple man of wit should be feared unmeasurably to study the text of holy writ for they are the words of everlasting life as Peter said to Christ Iohn 6. and the holy Ghost stirred holy men to speak and write the words of holy writ for the comfort and salvation of meek Christian men as Peter in his Epistles and Paul Rom. 15. witness And no Clark should be proud of the very understanding of holy writ for that very understanding without charity which keepeth God's hests maketh a man deeper damned as Christ Jesus and James witness and the pride and covetousness of Clarks is the cause of their blindeness and heresie In chap. 10. Though Kings and Lords knew no more of holy writ then three stories of 2 Chron. that is of Jehoshaphat Hezekiah and Josiah they might learn sufficiently to live well and govern their people well by God's Law and eschew all pride and idolatry and other sins But alas alas alas whereas King Jehoshaphat sent his Princes Deacons and Priests to each City of his Realm with the Book of God's Law to teach openly God's Law unto the people ..... some Christian Lords send general Letters unto all their Ministers and Liege-men that the pardons of the Bishop of Rome which are open lies for they grant many hundred years of pardons after doomsday be preached generally in their Realms
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
what they were doing in Scotland sent unto Queen Elisabet requiring to bring back her Forces and he would render Calais which was taken in her sisters time The Queen answereth That fisher town is not to be weighed with the hazard of Britanne Then the Kings Counsellers were desirous of peace but thought it disgracefull to treat with his subjects Wherefore he entreats the Queen to mediate a peace so the English Secretary and a Doctour Wotton Dean of Canterburry were sent with the French Ambassadours into Scotland While these were upon Queen Regent dieth their journy the Queen Regent dieth through displeasure and sicknes in the castle of Edinburgh Juny 10 An. 1560. Before her death she desired to speak with the Duke the Earls of Argile Glencairn Marshall and Lord James unto them she bemoaned the troubls of the realm and entreated them to study peace and to perform these particulars that were lately written in that Letter unto her then bursting forth into tears she asked pardon of them all and disposing herself for another world she sent for John willock the Preacher of the town and conferring with him a pretty space she professed that she did trust to be saved by the death and merites of Jesus Christ only Shortly after her death truce was made for hearing the Ambassadours and peace was concluded at Edinburg among other articles the 8th was that the King nor Queen shall depute no strangers in the administration of Civil and common Justice nor bestow the publick Offices upon any but born subjects of the realm 9. that a Parliament shall be held in the month of August next for which a commission shall be sent and it shall be as lawfull in all respects as if it had been ordained by expresse command of their Majesties providing all tumults of warre be discharged and they who ought by their places to be present may come without fear So on July 16. both Frenches and Englishes did return home and a solemne thankesgiving that day was in the Church of S. Giles by the Lords and others professing true Religion XI In the midst of these broyls the Counsell did nor forget the condition of the Church and as it is said expressely in the beginning of the first The Reformation goethon book of Discipline on the 29 day of Aprile in that year 1660. they gave Order unto the Ministers to conveen and draw up in writing and in a book a common order for reformation and uniformity to be observed in the discipline and policy of the Church This they did as they could for the time before the 20 day of May but it was not allowed by the Counsell untill January 17. following After the solemn thankesgiving in July the Commissioners of Borroughs with some Nobles and Barons were appointed The first plantation of Ministers and Superintendents to see the equall distribution of Ministers as the most part shall think expedient so one was appointed unto every chief burgh and City they appointed five whom they called Superintendents What was their office appeares by the first book of Discipline wherein it is written thus Wee consider that if the Ministers whom God hath endowed with his singular graces among us should be appointed to severall places there to make their continuall residence that then the greatest part of the realm should be destitute of all doctrine which should be not only the occasion of great murmur but also be dangerous to the salvation of many and therefore wee have thought it a thing expedient at this time that from the whole number of godly and learned men now presently in this realm be selected ten or twelve for in so many Provinces we have divided the whole to whom charge and commandement should be given to plant and erect Kirks to set order and appoint Ministers as the former prescribes to the countries that shal be appointed to their care where none are now And by their means your love and common care over all inhabitants of this realm to whom you are equally debtors shall evidently appear as also the simple ignorant who perchance have never heard Iesus Christ truly preached shall come to some knowledge by the which many that are dead in superstition and ignorance shall attain to some feeling of godliness by the which they shall be provoked to seek farther knowledge of God and his true Religion and worship where by the contrary if they shall be neglected then shall they not only grudge but also seek the means where by they may continue in their blindnes or return to their accustomed idolatry and therefore we desire nothing more earnestly than that Christ Jesus be once vniversally preached throughout this realm which shall not suddenly bee unless that by you men be appointed and compelled faithfully to travell in such Provinces as to them shal be assigned Here they designe the boundes for ten Superintendents and then it is added These men must not be suffered to live as your idle Bishops have done heretofore neither must they remain where they gladly would but they must be preachers themselves and such as may not make long residence in any place till their Kirks be planted and provided of Ministers or at least of Readers Charge must be given to them that they remain in no place above twenty dayes in their visitation till they have passed through their whole bounds They must preach thrice at the least every week and when they return to their principall Town and residence they must be exercised likewise in preaching and edification of the Kirk and yet they must not be suffered to continue there so long that they may seem to neglect their other Kirks but after they have remained in their chief town three or four months at most they shal be compelled unless by sicknes they be retained to re-enter in visitation In which they shall not only preach but also examine the life deligence and behaviour of the Ministers as also the order of their kirks and manners of the people They must further consider how the poor be provided how the youth be instructed They must admonish where admonition needeth and redresse such things as by good counsell they may appease And finally they must note such crimes as be hainous that by censure of the Kirk the same may be corrected If the Superintendent be found negligent in any the chief points of his office and specially if he be negligent in preaching of the word and visitation of the kirks or if he be conuicted of such crimes as in common ministers are damned he must be deposed without respect of his person or office Though Bishop Spotswood professe to set down all the book of Discipline yet of all this that I have written he hath but foure lines but he omits not the bounds of each Superintendent Then after the manner of the election of the Superintendent it followes in the book thus the Superintendent being elected and appointed unto his
charge must be subiect to the censure and correction of Ministers and Elders not of his chief town only but also of the whole Province of which he is appointed overseer If his offence be known and the Ministers and Elders of the town and province be negligent then the next one or two Superintendents with their ministers and elders may conveen him and the Ministers and Elders of his chief town provided it be within his own province or chief town may accuse or correct aswell the Superintendent in these things that are worthy of correction as the ministers and elders of their negligence and ungodly toleration of his offence Whatsoever crime deserves deposition or correction of any other minister deserves the same in the Superintendent without exception of persons He hath also curtailed these rules for what cause he hath so done he who pleaseth to confer the two may guesse XII The Parliament as was appointed in the Treaty sate down in The Reformation is establisht by Parliament and the Confession of faith August at Edinburgh there were present sixe Bishops twelve Abbots and Priors nineteen Earls and Lords with many Barons and of Commissioners of Burghs none were absent Many Lords both of the one and other Estates did absent themselves contemptuously saith the author of the History of Reformation The first thing they treat was a supplication of the Barons gentlemen burgesses and other true subiects of the realm professing the Lord Jesus for a Reformation of Religion So soon as it was read the Barons and Ministers were called and command given unto them to draw into plain and severall heads the sum of the doctrine which they would maintain and desire to be established as wholesom true and only necessary to be believed This they willingly accept and on the fourth day to wit August 17. they present the Confession which afterward was registred in the first Parliament of King James 6. and is commonly seen also in the Harmony of Confessions When the Confession was read first by the Lords of the articles and then in audience of the whole Parliament all were bidden in Gods name to obiect if they could say any thing against that doctrine some Ministers standing-by ready to answer if any would defend Papistry or impugne any article No obiection was made then a day was appointed for concurrence in that and other heads that day the Confession was read again each article severally and the votes were asked accordingly The Papisticall Bishops said nothing Three Lords Athol Sommerwell and Bortwick said Wee will believe as our fathers believed The Earle Marshall said It is long since I had some favour unto the Trueth and since I had a suspicion of the papisticall Religion but I praise my God who this day hath fully resolved mee in the one and the other for seeing the Bishops who for their learning can and for their zeal that they should bear unto the verity would as I suppose have gainsaid any thing that directly repugneth unto the verity of God Seing I say the Bishops here present speake nothing against the doctrine proposed I can not but hold it for the very truth of God and the contrary to be deceivable doctrine and therefore so far as in melyeth â— approve the one and condemne the other And yet more I must vote by way of Protestation that if any person Ecclesiasticall shall after this oppose themselves to this our Confession that they have no place nor credite considering that they having long advertisment and full knowledge of this our Confession none is now found in lawfull free and open Parliament to oppose themselves to that which we profess and therefore if any of this Generation pretend to do it after this I protest that he be reputed one that loveth his own commodity and the glory of the world more than the Trueth of God and the salvation of mens souls After the voting and establishing of the Confession by the whole Body of the Parliament there were also read two particular Acts one against the exercise of the Masse and the abuse of the sacraments and the other against the supremacy of the Pope these were severally voted and concluded then and renued in the Parliament An. 1567. With these Acts Sir James Sandelanes Knight of the Rhodes who had been neutrall hetherto was sent into France for obtaining ratification and was ordered to clear the Noble men and others from the imputations of dissoyalty and to pacifie the mindes of their Soveraines But he found his ambassage and himself contemned the Guisians checking him bitterly at his first audience that he being a Knight of the holy Order had taken a Commission from rebells to sollicite ratification of execrable heresies I will not stay here upon the reasonableness of this answer nor to consider who gave it only this is added by my author that more care was given unto three persons the Bishop of Glasgow the Abbot of Dumfernlin and the Lord Seton who went away with the French Army The Countrie then was greatly troubled for this cold entertainment of their Commissioner for they were sensible of their own weakness if France would invade again and they were doubtfull of England because their last support was with so great charges and hazard and the Earls of Morton and Glencairn who after the Parliament were sent to give thanks unto the Queen Elisabet and to entreat the continuance of her love had given no advertisement In time of this doubtfulness newes was brought that young King Francis was dead then sorowfull were the hearts of the Popish faction and the Countrie were confident to have their Queen at home again as God brought it to pass in despite of all the attempts that that faction did use in the contrary After the death of the King a Convention of the Estates was called to meet in January 1561. then was Lord James Stuart appointed to go in their names unto the Queen Commission was given to severall Noblemen and Barons in severall parts to pull down the abbeys and cloisters that were yet standing and to demolish all moniments of idolatry throughout the Country Then also the book of Discipline was presented and the Ministers supplicate the Convention to establish it Alexander anderson Subprincipall of the Vniversity at Aberdeen was called to obiect against it He refuseth to dispute there in matters of faith pretending for excuse a sentence of Tertullian The Ministers reply The authority of Tertullian can not preiudge the authority of the Holy Ghost commanding to give a reason of our faith to every one that requires it and for the present it is not required of him nor of any man to dispute in any point of our faith which is fully grounded upon Gods word and all that wee believe is without controversy contained in the holy Scriptures But it is required of him as of other Papists that they will suffer their doctrin constitutions and cermonies come to a tryall and especially
and the man made the matter so plain that all doubt was removed Then those Judges for this odious crime did deprive him of all function within the Church of Scotland and for his contumacy in not appearing before them did excommunicat him The author of the The Histor of Reformat saith this is recorded not only for a warning example unto others but likewise that the world may see what difference is betwixt the Church of God and the Romish Church seeing many of their Bishops and Priests yea and Popes are known to be guilty in such crimes and no way censured XVI The Papists at Easter An. 1563. began to say Masse more boldly than before namely John Hamilton Bishop of Santandrews the Prior 1563. Masse is practised of Whithern and many other priests monks This was offensive to many and therefore the Shirefs and others which had civill power especially in the West parts resolve that they will not complain to the Queen nor Counsell but execute former proclamations against the sayers of Masse and so some priests in the West were apprehended The Queen The QueeÌ„ conferrech a I. Knox. was offended and sent for John Knox to come to her in Lochlevin and dealt with him that he would persuad the people and especially the Gentle men of the West Country not to punish any man for using what Religion they please John answereth If her Ma. would punish malefactors according to the lawes he could promise quietness upon the part of all which professe the Lord Jesus within Scotland but if she thought to delude the lawes he feareth some will let the Papists understand that they shall not be suffered to offend Gods Majesty without punishment When â—he Queen heard these and other words to this purpose she takes another course and directes summons against Masse-mongers in the straitest form with expedition to compeare on May 19 one day before the Parliament The Bishop of Santandrews the before named Prior the Parson of Saucher and others do compear At first the Bishop refuseth to answer before Civill Judges yet in end they all come into the Queens will and She designes them to severall prisons Then said some See what the Queen hath done the like was never done within this realm we doubt not but all shall be well Others fore spake things as it came to passe that it was but deceit and so soon as the Parliament is ended the Papists will be set at liberty and therefore advised the Nobility that they be not abused Many had their private business to procure in the Parliament especially the Act of oblivion and they said They might not urge the Queen at that time for if they did so she will hold no Parliament and what then may become of them and their friends but let this Parliament passe over whensoever the Queen craves any thing as She must do before her marriage Religion shall be the first thing that shall be established Much was spoken against A Parliament that politicall delay but in vain An act of oblivion was past of all things done in the publick cause from the year 1558. till September 1. in the year 1561 Manses and gliebs were appointed for Ministers adultery to be punished with death of both persons but nothing for establishing of admonition unto the Nobility Religion In time of this Parliament John Knox said in a Sermon before maâ—y of the Nobility and other members My Lords I praise my God throgh Jesus Christ that in your presence I may powr forth the sorow of my heart yea yourselves shall be witnesses if I make any ly in things by past from the beginning of Gods mighty works within this realm I have been with you in your most desperat tentations ask your own consciences and let them answer before God if that I not I but Gods Spirit by mee in your greatest extremity willed you not ever to depend upon your God and in his name promised unto you victory preservation from your enemies if yee would depend upon his protection and prefer his glory before your lives and wordly commodities in your most extreme dangers I have been with you Santiohnston Couper-moore and the charges of Edinburgh are yet recent in my heart yea that dark and dolorous night when all you my Lords with shame fear left this town is yet in my mind and God forbid that ever I forget it What was my exhortation unto you and what is fallen in vain of all that ever God promised unto you by my mouth yee yourselves live and testify There is not one of you against whom death destruction was threatned perished in that danger and how many of your enemies hath God plagued before your eies shall this be the thankfulness that yee shall render unto your God to betray his cause when yee have it in your hands to establish it as you please Yee say The Queen will not agree with us Ask yee of her what by Gods word yee may justly require and if She will not agree with you in God you are not bound to agree with her in the devill Let her plainly understand so far of your mindes and steal not from your former stoutnes in God and he will prosper you in your enterprises But I can see nothing but a recooling from Christ Jesus that the man that first and most speedily fleeth from Christs Ensigne holdes himself most happy Yea I hear some say that we have nothing of our Religion established by law nor Parliament albeit the malicious words of such can neither hurt he trueth of God nor yet us that thereupon depend yet the speaker of this treason committed against God and against this poor common wealth deserves the gallowes for our Religion being commanded and so established by God is received within this realm in publick Parliament And if they will say It was no Parliament we must and will say and also prove that Parliament was al 's lawfull a Parliament as ever any that passed before it in this realm I say If the King then living was King and the Queen now in this realm be lawfull Queen that Parliament can not be denied And now my Lords to put an end to all I hear of the Queens marriage Dukes Brethren to Emperours and Kings strive all for the best gain But this my Lords will I say note the day and beare witnes hereafter Whensoever the Nobility of Scotland who professe the Lord Jesus consents that an infidell and all Papists are infidels shall be Head to our Soverain ye do so far as in you lieth to banish Christ Iesus from this realm yea to bring Gods vengeance upon the Country a plague upon yourselves and possibly yee shall do small confort to your Soveraigne This manner of speaking saith the History of Reformation was judged intolerable both Papists and Protestants were offended at it and some posted to give the Queen advertisement that Knox had spoken against her
Christ and with most pithy words he exhorted them to stand fast in the faith they had received In time of his sicknes which was not long thereafter he Ioh Knox exhortions before his death was much visited by persons of all sorts and spoke unto them confortably He said unto the Earle Morton in the audience of many others My Lord God hath given you many blessing he hath givens you wisdom riches many good great friends and is now to prefer you to the government of the râ—alm In his name I charge you that you use these blessings aright and better in time coming than you have done in times past in all your actiâ—ns seek first the glory of God the furtherance of his Gospell the mantenance of his Church and Ministry and next be carefull of the King to procure his good and the well fare of the realm If you shall do this God will be with you and honour you if otherwise you do it not he will deprive you of all these benefits and your end shall be shame and ignominy John Knox two days before his death sent for Da. Lindsay and James Lowson and the Elders of the Church and said to them The time approaches for which I have long thirsted when I shall be relieved of all cares And be with my Savior Christ for ever And now God is my witness whom I have served with my spirit in the Gospell of his Son that I have preached nothing but the true and solide doctrin of the Gospell and that the end I proponed in all my preaching was to instruct the ignorant to confirm the weak to confort the consciences of these who were humbled under the sense of their sins and beat down with the threatnings of Gods judgements such as were proud rebellious I am not ignorant that many have blamed and yet do blame my too great rigor severity but God knowes that in my heart I never hated the persons of these against whom I threatned Gods iudgements I did only hate their sin and laboured with all my power to gain them unto Christ That I forbear none of whatsoever condition I did it out of the fear of my God who had placed mee in the function of the Ministry and I knew would bring mee to an account Now Brethren for yourselves I have no more to say but to warn you rhat you take heed to the flock over which God hath placed you overseers and whom he hath redeemed by the blood of his only begoten Sâ—n And you Master Lowson fight do the work of the Lord with courage and with a willing mind and God from above blesse you and the Church weereof you have the charge c. Then he dismisseth the Elders and calling the two preachers said There is one thing that grieveth mee exceedingly yee have somtime seen the courage forewardness of the Laird of Grange in Gods cause and now unhappy man he hath cast himself away I pray you two take the pains to go unto him and say from mee that unless he forsake that wicked course where in he hath entred neither shall that rock in which he confideth defend him nor the carnall wisdom of that man whom he counteth half a God this was young Lethingtoun make him help but shamefully shall he be pulled out of that nest and his carkase hang before the sun The soul of that man is dear unto mee and if it be possible I would fain have him to be saved The two went and conferred with Grainge but prevailed not which being reported to John Knox he took it heavily The last night of his life on earth he sleeped some hours together but with many sighs and groans when he awoke they asked him how he did find himselfe and what had moved him to mourn in his sleep He answered In my time I have oft been assaulted by Satan and oft hath he cast my sins in my teeth to bring mee into despair but God gave me grace to overcome all his tentations And now that subtle Sâ—rpent who never ceaseth to tempt hath taken another course he seeks to persuade mee that my labours in my Ministry and the fidelity I have shewd in in that service hath merited heaven and immortality But blessed be God who brought to my mind these Scriptures What hast thou that thou hast not received And Not I but the Grace of God in mee With which he hath gone away ashamed and shall no more return and now I am sure my battell is at an end and that without pain of body or trouble of Spirit I shall shortly change this mortall life with that happy immortall life When the prajer was made one asked Whither he had heard it He answered Would God yee had heard it with such an eare and heart as I have done Then said he Lord Jesus receive my spirit After these words he spoke no more but without any motion he ended this life Within three days the Earle Morton was chosen Regent by consent of the States The Laird of Grange was Captain of the castle and when orhers of that faction did yeeld unto the agreement he would not agree because the Estates would not yeeld unto some high demands of his own he gave a proclamation from the castle-wall commanding all the Queens subjects to depart out of the town within 24. hours after which time he thundered with cannons against the town to their great terror yet not great hurt In May following an assault was made upon the castle the beseeged rendred themselves Lethinton was sent to Lieth and died suddenly throgh grief and Grainge with his brother and two others were hanged in the market-striet of Edinburgh X. A Parliament was held in January wherein many Acts were made 1573. partly for maintaining the Kings authority and partly for maintaining the true Religion these two causes at that time were so linked that the enemies of the one were esteemed enemies of the other Therefore it was enacted that none should be reputed loyall subjects unto the King or his authority but be punished as rebells who made not profession of the true Religion And that all who made profession thereof and were not obedient to the Kings authority should be admonished by their Teachers to acknowledge their offence and return to his Majesties obedience or els should be excommunicated as putrid members The Nationall Assembly conveenes The 24 Assembly at Edinburgh March 6. here were members according to the order and John Archbishop of Santandrews David Ferguson Minister at Dumfernlin is chosen Moderator 1. Where as a complaint was made against John Row for solemnizing the marriage of the Master of Crawford with the Lord Drummond's Daughter without proclamation of bans and he did alledge that he did it by the order of the Session of the Church whereof the Lord Ruthuen was one and present at that time The Assembly ordaines that the Act made against Ministers solemnizing mariage of
that those may be reponed into their own places when it shall please his Majesty and the Assembly The King and Assembly consent V. It is ordained that in every Assembly hereafter those that shall be appointed Commissioners by the Assembly shall give account of their commission in the beginning of the subsequent assembly before other things be heard and their proceedings to be allowed or dis-allowed as the assembly shall judge of them VI. Commission is given to twenty four Ministers together with the Ministers of the kings House or any nyne of them to plant churches in burghes with power to transplant any Minister within the realm into the said burghes now vaking namely Edinburgh wherein they shall take the advice of the Presbytry there With power to judge of any offenses if it shall happen that his Majesty be offended by any of the Ministry and to take order there-in And also power to present the grievances and petitions of this assembly unto his Majesty and Counsell or Generall Convention of Estates or Parliament if any shall happen to bee c. VII Certain Visitors were designed to visit all the Shirifdoms particularly named unto them with power to try the Ministers in their qualification doctrin and conversation and whether they have wrong'd their Benefices To depose such as deserve deposition To plant Ministers where none as yet have been planted and to this effect to deal with the Tacks-men of every parishon for provision unto a Minister for the church And to report their diligence c. The next Assembly is appointed to be at Santandrews the last tuysday of July 1602. The Historicall Narration addeth Iames Melvin Minister at Kilrinny being detained by sicknes sent unto this assembly a Missive advising them to insist with his Ma. to yeeld unto the agreement of the Brethren at Bruntelan in March for repossessing the Ministers of Edinburgh and charging them as they will answer unto God to endeavour a redress of that wrong done unto the Church of Christ by Act of the Secret Counsell whereby the Ministers of Edinburgh were discharged to preach at any time in any part of the realm he adviseth to consider whether the proceedings of the Commissioners have been conform unto the conclnsions of the preceeding assembly or els it is not possible to hold out corruption And to lament the restraint of the freedom of Assemblies which now are made to depend upon licences Letters and proclamations whereas the Barons and the Burghs enioy thir severall meetings freely In end he layth down his part of the Commission at their feet as the Pioner doth his burden For it grieved him continually and now brought him into the danger of death Albeit he was not acquainted with their secrets yet it grieved him to sit somtimes among them even albeit â—e consented not unto their Sentences The King took this Letter out of the Moderator's hand and suffered it not to be read John Davidson sent another Letter to this purpose Should James John seek to sit the one at the right hand and the other at the left when Christ is going to Jerusalem to suffer death Is it time for Baruch to seek great things for himself whent the Lord is about to destroy what he hath planted and threatens his people with fearfull captivity is it time for us now when so many of our worthy Brethren are shamefully thrust out of their callings without all order of just proceeding against them boni malis demutantur and Papists Jesuits and atheists dayly flocking home are suffered countenanced and advanced to great roumâ— in the realm is it time for us of the Ministry to be inveigled and blindfolded with pretence of preferment of some small number of our brethren and that not to stand so much in the election of the Church as at the pleasure of the Court to have vote in Parliament to ride in foot mantles and to have the titls of Prelacies and so to make preparative in ourselves unto that Hierarchy as they call it which the Papists hope to enjoy with speed what is it but honorari intra palatium ad servitutem shall we brethren sliep still with Samson on Dalilah's lap till they cry The Philistins be upon thee he wrot more in this purpose and in the end he wished that they would not determin any thing de presenti concerning the new planting of Edinburgh in prejudice of their brethren not as yet displaced by any order for any promise de futuro as punishment of Papists seing those two can not stand together If reason find no place he exhorts them to remember that Melins optabilius est egregium bellum pace impia à Deo distrahente Bishop Spotswood addeth that he scoffing at the Kings doings said But Boniton is executed an infamous thief in the highest degree What is that to the cause of Religion whereof no question was moved is there no Papists nor favourer of Papists in Scotland but Boniton But the King is sound in religion what can the Papists do Being sound the danger were the less but there is nothing either in Church or king according to our Calling c. The king said There was treason in this Letter and for it the writer was committed to the castle of Edinburgh in the same month and afterward was confined to his parishon enduring his life In the Narration it is said also The Assembly began with little contentment to either party but the King to won the people because of the jealousy many had conceived for the fact at Perth in August protested with the tear in his ey that he would be serious for the Church and the liberty of the Gospell And for more satisfaction it was approved by Court and many of the Ministry which before was not only neglected but mocked at to wit to ripe up the causes of defection in all Estates from the purity and zeal in the practise of the true Religion and to advise upon the remedies So in this they had a tast of the wonted assemblies But there was small security in the chief directores and others of that side for neither were the chief causes layd open nor a right course taken for remedy The distraction among Ministers the cause and remedies thereof was not touched The King was so serious against the three Ministers of Edinburgh that for his satisfaction it was concluded they should be transported The generall Commission was renewed and almost all the same persons were authorized so that the plotters were not changed nor censured but others were put off and put in as they thought expedient About the end of the Assembly the King holding up his hand vowed to execute justice faithfully and to discredit all who shall attempt any thing against religion In the provinciall synod of Fife conveened at Kingorn in September they agreed upon some grievances to be presented unto the next Nationall Assembly to wit 1. That notwithstanding the Acts of Parliament
Possevinus but also our Zeth Celvisius into this Historical errour whereas neither was Gotteschalk a Scot nor of one accord with this John Scot as we have cleared before 9. At Macra within the Diocy of Rhemes was a Synod An. 881. There they distinguish between the power Civil and Ecclesiastical and shew that only Christ Jesus was both King and Priest after the Incarnation and as the one hath need of the other so neither should a King assume Priestly power nor a Priest meddle with secular affairs or usurp Royal power but they â—ome not to shew what power belongeth unto the Magistrate in Ecclesiastical affairs They do recite a Synodal Homily of Gregory the I wherein the ambition of Priests is taxed in these words Because we have slipped into external purposes partly through barbarous clamours and partly through negligence of our time and we have left the ministry of Preaching and to our punishment are called Bishops who keep the name of honour and not the vertue thereof for they which have been committed unto us do forsake the Lord and we are silent when they are weltring in their wicked works nor do we reach the hand of correction they perish daily with much wickedness and we are careless when we see them going into Hell But how can we amend the lives of others since we have little thought of our own for we are so bent upon Secular cares that we are unsensible of what is within because we do affect so much other things without us for with the use of earthly care our minds are hardned from heavenly desire and when with the very use we are hardned in the actions of Adam's world we cannot be softned unto those things which do concern the love of our Lord when we are taken up with extraneal actions we do forget the ministry of our own actions we forsake the cause of our Lord and do wait on earthly affairs we take on us the place of holiness and are drowned with earthly actions It is verily fulfilled in us what is written And there shall be like People like Priest For the Priest is no better then the People when we go not beyond them in the holiness of life Behold now is not any Secular action which is not administred by Priests We see with how heavy a sword the World is strucken and with what rods the people do daily perish whose fault is this but ours Behold Towns are wasted the Tents of the Church are overthrown Monasteries are thrown down the Fields lie wast and we are the Authours of the peoples death who should lead them into life for for our sin are the people beaten down because through our sloth they are not instructed unto life Let us take it to heart Who were ever converted by our teaching or being admonished by us were brought unto repentance Who hath left their luxury by our information Who hath forsaken pride or avarice Here we are called Shepheards but when we shall appear before the face of the eternal Shepheard can we bring thither any flock which hath been converted by our preaching But oh that we were able to preach and could hold forth the duty of our place in the innocency of our lives So far they 10. In the first half of this Century were many Synods in England and did treat little or nothing in doctrine or manners but only for jurisdiction and revenges of Bishops and Abbots as is evident in S. Hen. Spelman Concil About the year 887. was a Synod under King Alfred at least Laws both Ecclesiastical and Civil were published in his name He beginneth with the ten Commands and omits the second for filling up the number he saith The tenth Thou shalt not have Gods of silver or gold On this place Will. Lambard who did translate these Laws out of the Saxonish into Latine saith This omission of the second Command was not his fault nor of the first writer but of the first maker of the Laws for saith he since the second Councel at Nice such was the darkness of these times that for conciliating authority unto the Precepts of men they thought good to diminish the Precepts of God 11. At Triburia was a Synod of 22 German Bishops An. 895. at command of the Emperour Arnulph and the Decrees were made in his name In Ca. 1. He commandeth to apprehend all excommunicated persons and bring them unto him that they may be punished with man's judgment which will not fear the judgment of God and if any be so rebellious that they will not be taken and so happen to be killed they who kill them shall be free from all censures both Ecclesiastical and Civil Ca. 6. If any come presumptuously into a Church with a drawn sword he commits sacriledg and shal be punished as for sacriledge Ca. 11. If any of the Clergy although extreamly coacted shal commit murther whether a Priest or Deacon should be deposed for we read in the Canons of the Apostles That if a Bishop or Priest or Deacon be found guilty of fornication or perjury or theft he should be deposed how much more he who commits so great a crime for he who professeth to follow Christ should walk as he hath walked when he was reviled he reviled not again and when he was smitten he smote not again c. Ca. 13. Augustine the wonderfull Doctour seemeth to have spoken clearly of Tithes in few words Tithes are required as debt What if God would say Thou art mine O man the earth which thou tillest is mine the seed which thou scatterest is mine the beasts which thou weariest are mine the heat of the Sun is mine and since all is mine thou who appliest but thy hands deservest only the tenth part and yet I give thee nine parts give me the tenth if thou wilt not give me the tenth I will take away the nine if thou givest me the tenth I will multiply the nine unto thee If any man ask wherefore should Tithes be given let him know that therefore are they given that God being appeased with this devotion he would give us necessaries more aboundantly and that the Ministers of the Church being helped may be the more free for Spiritual Service ..... We do judge that there should be four portions of the Tithes and Oblations of Beleevers according to the Canons c. Ca. 40. It is not lawfull in Christian religion that a man should have her to wife whom he hath defiled in adultery Ca. 44. If any man hath committed fornication with a woman and his brother shall afterwards marry her the brother which first defiled her because he told not his brother ere he married her shall suffer a very hard pennance and correction and the woman according to the second Canon of the Neocoesarian Councel shall be put to death THE THIRD AGE Of the CHURCH OR The History of the Church Fading and of Anti-Christ Rising containing the space of 400. years from the Year of our
Lord 600. untill the year 1000. CENTURY X. CHAP. I. Of EMPEROURS AFter the death of Arnulph was great confusion in the Empire the Italians would be at liberty and the The Title of the Emperour depended not on the Pope Germans strove for the honour of their Nation so that Bellarmin de Translat Imper. lib. 2. cap. 2. holdeth that there was no Emperour between Arnulph and Otho the Great because they were not Crowned by the Pope neither went they into Italy But Alb. Crantz in Saxon. lib. 3. cap. 4. saith If he be not Emperour who is not Crowned by a Pope who did Crown Augustus and all the Caesars until Charls the Great He by whom Kings do reign and the mighty discern justice If he be not Emperour who goeth not into Italy let the Constantinopolitans lose their liberty of whom few have seen Italy So also the Emperours of our time he died An. 1517. Wherefore saith he let us not defraud these good Emperours of their own honour we know by what way the Roman Popes have insinuated themselves into that inauguration So far he And seeing the three next Emperours did injoy that Title the Empire was not transferred from France to Germany by the Popes These were Emperours beyond the Alps as the Italian Historians term them The Empire through the last hundred years went by succession and not by election either of Pope or of Princes except that once or twice the right heir was disappointed by their own negligence and the ambition of others saith Crantz loc cit The Italians had their own respects and would hold the Title among themselves yet could never consent in the person of any as followeth The History of this Century is confused as the times were miserable for uncessant Wars were every where wrongs rapines and vices abounded little justice was executed especially in Italy learning decaied charity was not known zeal was gone and the Infidels became strong 2. LEWIS succeded his Father in the Empire of the Germans and Berengarius Troublous times prevailed in Italy but came not into Rome The Hungars a people lately come from Scythia were troublesom to both these Nations and they forced both these Emperours to give them a sum of money yearly Lewis espying the weakness of the Pope and the dissensions in Italy had a purpose to recover it once he put Berengarius to flight and possessed himself of the most part of Lombardy they received him in Belona but laid hands on him unaware and delivered him unto Berengarius who caused his eys to be put out shortly thereafter he died An. 912. In his time the valiant Fernando Consalves made great conquest in Spain against the Sarazens Then contention arose between the French and the Germans for the Empire Lewis King of Provence pretendeth that he is nearest in blood but the German Princes held together and would have chosen Otho Duke of Saxony a valiant and wise man who had married the only daughter of the defunct Lewis but he refused it pretending infirmity in respect of his age and fearing troubles and he perswadeth to chuse 3. CONRADE the I Duke of Franconia the Nephew of the Emperour More troubles Arnulph and brother-son of Lewis He followed the counsel of Otho during his daies In the beginning of his Reign Saba King of the Mores by the procurement of Constantine Emperour of Constantinople came into Italy and occupied Palia Calabria and all the Kingdom of Naples to the small advantage of him who had inticed him neither could they be expelled because of the seditions amongst Christians every where Especially when Otho was dead Conrade was molested by his son Henry pretending that the Empire did by line belong unto him Conrade sent his brother against the Saxon who was overthrown then he repaired his Army and sent Embassadours unto Henry requiring him to submit upon honourable conditions Henry would hear of no Treaty Then Conrade fell sick and feeling death approach he perswaded his brother Eberhard to submit unto Henry and sent him unto him with the Crown Imperial Robe and other ornaments An. 920. Naucler Constantine yet reigneth in Constantinople and Berengarius the II was called Emperour of Italy although he had but Lombardy with great difficulty Pet. Mexia Histor 4. HENRY the I coming to the Empire partly by succession and partly by voluntary resignation with consent of the Subjects did refuse to be Henry is peaceable and victorious Crowned by the Pope or as Crantz in Saxon. lib. 3. cap. 4. saith not that he despised it but in modesty he did decline it neither did he need the consent of the Princes but because he was desirous of peace he would ex abundanti assemble a Diet that he might Reign with universal consent He applied himself to set Germany in peace and above all to assure the high-waies from Robbers as usually they are frequent in time of wars Several rose against him but were suppressed Arnold Duke of Bavier before this had lived in Hungary as in exile now he returneth with the Hungarians he usurped the Title of Emperour When both Armies were ready to join Henry called him to a parley and by perswasion overcame him which haply he could not have effectuated by Arms and Arnold became obedient Then Rodulph Duke of Burgundy called himself Emperour of Italy as followeth He overthrew Berengarius and caused him to fly so that he died without recovering his dignity Rodulph had no great mind to resist the Hungars which were sent for by Albert Marquess of Tuscany against Pope John the XII and they took both lands and life from Albert and moreover did wast other parts of Italy Therefore the Italians did invite Hugh Duke of Orleance he subdued Rodulph and conquered more in Italy then any other of these late Emperours and kept peace with Germany Henry had wars with the Hungars and was glad to have truce with them for nine years In the mean time he overcame the Bohemians and brought them under the Empire as also he overthrew the Vandals about Brandeburgh and gave their lands unto his Field-Marshal with the Title of Marquess Alb. Crantz li. cit c. 8 9. He overthrew the Sclavonians by the Beltick Sea and returned with much spoil When the nine years truce was expired he obtained so great a victory against the Hungarians that all the Princes of Christendom sent unto him with congratulation Then he intended to recover Italy from Hugh and the Sarazens but was visited with sickness and declared his son to be his Successour An. 937. At this time Constantine was dead who had many times fought with the Sarazens in Asia and with the Bulgarians the Russians had brought a thousand Ships through the Euxine Sea and were discomfited by him His father-in-law Romanus was partner of the Empire with him 26 years and then another Romanus succeeded unto his father Zonar 5. OTHO or Otto the I was Crowned at Aken by the Bishop of Mentz
whom and another in or to whom it is done God is the Author of salvation and free-will is capable onely we have will from free-will but not the power to do what we will I say not will to do good or will to do evil but onely will for to do well is increase to do ill is decrease to will simply is that which increaseth or decreaseth Creating grace made free-will saving grace maketh it to increase but it prostrateth it self to decrease so free-will maketh us willing and grace maketh us to will well Near the end he saith What hast thou that thou hast not received thou art created healed saved Man which of these hast thou of thy self which of these is not impossible unto free-will thou which wast not could not create nor being a sinner couldest thou justifie nor being dead couldest raise thy self I do pass these good things that are necessary unto them which must be healed and laid up for them that shall be saved but what I say is clear for the first and last as none doubted of the middle thing but he who knoweth not the righteousness of God and would set up his own not being subject unto the righteousness of God And he concludeth there Without doubt it is of God both to will and to do according to his good will therefore God is the Author of thy good work he both applieth the will unto work and maketh the work easie unto will or if we will speak properly these which we call our merits are some seeds of hope proofs of love tokens of hid predestination presages of future felicity the way of the Kingdom not the cause of reigning In a word whom he justifieth not whom he findeth just doth he glorifie In fest omnium Sanct. Ser. 1. What can all our righteousness avail before God shall it not be reputed as a filthy rag saith the Prophet and if it be narrowly examined all our righteousness shall be found unrighteousness and naught and if our righteousness cannot stand for it self what shall become of our sins therefore we must pray with the Psalmist Lord enter not into judgement with thy servant and with all humility let us flee unto mercy which onely can save our souls And Ser. 2. Who can say I have a clean heart who can say The snare is broken and my feet are safe from falling seeing the Apostle saith Let him who standeth take heed lest he fall and of himself he saith O wretched man who shall deliver me In Annunt B. Mariae Serm. 1. Thou must first believe that thou canst not have remission of sin but by the mercy of God next that thou canst not have any good work unless he give even that thirdly that thou canst by no works merit eternal life but that it is given freely for the Apostle saith We are justified freely by faith Who is a better man then the Prophet of whom God witnesseth I have found a man according to mine own heart and nevertheless he had need to say Lord enter not into judgement with thy servant therefore let no man deceive himself In Feria 4. Heb. Dom. Paenos Worthy is the Lamb which was slain to receive power for doing that he came for to take away the sins of the world I mean a three-fold sin waxing on the earth think ye that I will say the lust of the flesh the lust of the eyes and the pride of life indeed that is a three-fold cord which is not easily broken but I intend to speak of another threefold sin which also the vertue of the Cross doth overcome possibly that may be heard with more profit the first is original another is personal and the third is singular Original sin is the greatest of all sin which we all have from the first Adam in whom we all have sinned and for which we all do die certainly it is the greatest which hath so defiled all mankinde that there is none free none save one it is extended from the first man until the last and this poison in each one runneth from the sole of the foot unto the top of the head yea also it is spread abroad through every age from the day when each man is conceived by his mother until that day when the common mother receiveth him and certainly that original sin is very grievous and infecteth not onely the person but even nature and yet personal sin is more grievous unto every one when with loose reins we give our members as weapons of unrighteousness unto sin being guilty now not so through the fault of another but by our own fault the singular fault is the most grievous which is done against the Lord of Majesty when wicked men kill a just man unjustly How wilt thou Lord make the thirsty drink of the river of thy pleasure who so doest pour the oyl of thy mercy on them who crucifie thee It is clear then that this passion is most powerful to take away all sorts of sins And in the next Sermon De caena Dom. A Sacrament is a holy sign or a holy secret thing for many things are done for themselves onely but other things are done to sanctifie other things and these are called and are signs for to take example from usual things a ring is given simply for a ring and there is no signification and it is given for investing into an inheritance and then it is a sign so that he which receiveth it may say This ring is little worth but the inheritance was I seeking After this maner when the Lord was to suffer he would invest his disciples in his grace that invisible grace was given unto them by a visible sign For this end were all the Sacraments ordained as the Eucharist the washing of feet and Baptism the first of all Sacraments wherein we are complanted to the similitude of his death What is the grace into which we are invested by Baptism certainly cleansing away of sin for who can bring a clean thing out of unclean but he onely who is clean and on whom sin falleth not even God and indeed the Sacrament of this grace before was circumcision I have often said it unto you nor should ye ever forget it that in the fall of our first parents we all did fall and we have fallen upon a heap of stones and among clay so that we are not onely defiled but wounded and broken grievously we may be washed soon but we have need of much dressing ere we be healed we are washed in Baptism and thereby is the hand-writing of damnation blotted away and this grace is given unto us that lust should not hurt us if we do not consent unto it and so the corrupt matter of that old ulcer is removed when damnation is taken off and the answer of death proceedeth from it But who can endure the itching of that ulcer be of good chear that in this also grace will help and that ye may be assured ye
have the investiture of the Sacrament note of the Lord 's precious body and blood for that Sacrament worketh two things in us it diminisheth the feeling in the smaller sins and taketh away the consent in the more grievous If now any of you do not feel so oft so bitter motions of wrath envy letchery and such others let him give thanks unto the body and blood of our Lord because the vertue of the Sacrament worketh in him and he should rejoyce that the wretched ulcer is like to be healed But what shall we do seeing so long as we are in this body of sin and in this evil time we cannot be without sin shall we despair God forbid Blessed John saith If we say we have no sin we deceive our selves and the truth is not in us but if we confess our sins God is faithful to In many things we all offend yet none should dispise or think little of that for it is impossible to be saved with these and it is impossible they can be washed away but by Jesus Christ and unless he wash them I say therefore let none be perniciously careless and use the words of wickedness to excuse his sins for as he said unto Peter unless Christ shall wash them away we shall have no part with him and yet we should not for them be too solicitous he will forgive as readily and gladly if we acknowledge what we are for in such sins as inevitable both immoderate fear and carelesness is worthy of blame hence it is that he hath taught us to pray dayly for the forgiveness of sins for as I said of lust he hath taken away the damnation of it as the Apostle saith There is no damnation unto them that are in Christ nevertheless for to humble us he suffereth it to live in us and to afflict us grievously that we may know what grace doth unto us and that we should always run unto him for help so doth he with us in these lesser sins by a pious dispensation that they are not altogether taken away but by them God will teach us that seeing we cannot shun these lesser things we might be sure we do not overcome greater sins by our own strength and so we should be ever in fear and watchful that we lose not his grace which we see to be so many ways necessary unto us Super. Cant. Serm. 13. Hearken what God saith My glory I will not give unto another Lord what wilt thou give unto us he saith Peace I give unto you peace I leave unto you It is enough for me I take it thankfully what thou leavest and I leave what thou reservest so I am content and I doubt not but it is for my advantage I do altogether abjure glory lest if I do usurp what is not given I do miss that which is offered and lose it justly peace I would have and I desire no more he who is not content with peace is not content with thee for thou art our peace who hast made both one this is necessary this is enough to be reconciled with thee and to be reconciled with thy self for since I became an adversary unto thee I have been grievous unto my self and now I am more wary and I would not be ingrate for the benefit of peace which thou givest nor a sacrilegious usurper of thy glory unto thee Lord unto thee be glory wholly happy am I if I have peace Serm. 14. The Law which never brought any man to perfection is a yoke that neither they nor their fathers could ever bear but the Synagogue is strong and careth not for a light burthen nor a sweet yoke she is whole needeth not a physician and trusteth in the Law Ser. 22. Whosoever being grieved for his sins hungreth and thirsteth for righteousness let him believe in thee who justifiest the ungodly and being justified by onely faith he hath peace with God Ser. 61. Confidently will I take what I have need of out of the bowels of the Lord they abound in mercy the piercing nail is unto me an opening key that I may see the Lord's will why should I not see through these holes the nails cry the wounds cry that verily God was in Christ reconciling the world unto himself therefore the mercy of the Lord is my merit I shall not have need of merits so long as he wanteth not merits and if the mercies of the Lord be manifold I have merit enough Shall I sing of thy righteousness Lord I will mention thy righteousness only for it is also mine seeing that thou wast made even of God to be righteousness unto me Shall I fear that it be not sufficient for us both it is not a short mantle the righteousness of the Lord endureth for ever What is longer then eternity it will cover both thee and me sufficiently it is a large and eternal righteousness and indeed in me it will cover a multitude of sins but in thee Lord what will it cover but treasures of piety and riches of bountifulness Ser. 62. The vine of the Lord is the Church of them who are predestinated Ser. 63. What is so powerful to heal the wounds of conscience and to purge the sight of the minde as the frequent meditation of Christ's wounds Ser. 65. By the vine I mean her which filleth the earth whereof we are a portion that large vine planted by the Lord's hand redeemed by his blood watered with his word propagated by his grace and made fertile by his Spirit Ser. 66. The Spirit saith manifestly that in the last days some shall depart from the faith giving heed unto the spirits of errors and doctrines of divels certainly he speaketh of these men now for they forbid to marry and abstain from meat which God hath created but see now whether this be not properly the craft of the divel and not of men as the Spirit hath foretold Ask the Author of that Sect they can give you none What Heresie hath not a principal Author among men the Manichees had Manes each of these pests had their master from whom they had their beginning and name but what name or title will ye give these none because that Heresie is not from men and yet we will not say that it is by the revelation of Christ but rather and without doubt as the Spirit hath fortold by the fraud of divels speaking lyes in hypocrisie and forbidding to marry certainly they speak so in hypocrisie and guile of the fox faining that they do it for love of chastity which they have devised to increase and multiply filthiness The matter is so plain that I admire how a Christian could ever be perswaded thereunto except they are so beastly that they could not perceive how he that condemneth marriage looseth the bridle unto all uncleanness or certainly they are so full of wickedness and divelish malice that though they know it yet they dissemble and rejoyce in the destruction of men Take away