the Emperor since it was a question of marches and jurisdiction 4. By an express Canon it is provided that whom the Pope shall excommunicate the Patriarch shall not receive and the Pope should not receive any whom the Patriarch shall excommunicate By this Canon all appellation from the Patriarch is taken away Lastly Photius keeps the place continually before the Roman Legates Therefore Pope John accursed Photius again and so the schism between and greater schism the Greeks and Latines was renued and till this day was never taken away John sate 10 years 12. MARTIN the II came unto the Papacy by evil arts and did nothing worthy of memory because it pleased God that Princedoms wickedly conquered have not true glory the only food of a good Prince Platin. He sate 1 year 13. HADRIAN the III perswaded the people that they should not The Emperour is debarred from the election await the Emperour's authority the election of the clergy and people being sufficient Platina addeth He was bold to do so because the Emperour was fettered in wars against the Normans and this was the first time that the Emperour was debarred from the election of the Pope and a Decree was made that the suffrages of the clergy and people is sufficient But this Decree continued but a short space as followeth he made another Decree if Charls do die without succession the Empire shall return to the Italians This he did in favour of Albert Marquess of Tuscia who had advanced him unto the Papacy He sate 1 year 14. STEPHEN the VI but called the V did nothing worthy of memory He ordained that the Roman Canons should all without exception be necessarily received of all men Grat. dist 19. cap. Enim verò He sate six years After him was much strife and within nine years were nine Popes 15. FORMOSUS was set up against the mind of the people who did A question for the consecration of this Pope strive for Sergius a Deacon but Mars and money prevailed He was one of those who conspired against Pope John and when John was setled he left his Bishoprick and fled into France The Pope summoned him to return and for not appearing he excommunicated him At last he returned and consented to his own degradation and swore that he should never enter within the Gates of Rome nor seek a Bishoprick but abide a Secular his Oath was written and he subscribed it Pope Martin released him of his Oath and restored him to his Bishoprick and now he attains the Papacy by bribery more than vertue saith Platina After his election question was for his consecration some did object a Canon of Pope Martin which now is in Grat. dist 50. cap. Qui semel Who once shall fall after his ordination and be deposed he may enjoy no degree of Priesthood but Formosus had been Canonically deposed and had subscribed it and swore to continue a Secular On the other side it was answered he was absolved from his oath and deprivation and received Canonically by the same Pope It was so hot that Formosus sent unto the Emperour Arnulph for aid who came as is touched Of him and his Successours saith Platina I cannot know by what destiny it hapned that the vertue and integrity of Popes failed with the courage of the Emperours these times were most unhappy since according to the judgement of Plato the people in a Common-Wealth are like to the Princes Formosus sate 5 years but some say 1 year The other short lived Popes I refer unto the next Century CHAP. III. Of Divers Countries 1. THe Emperour Charls the Great did his best for advancing Schools The manners of the Clergy and learning his indeavours were not in vain for we find more learned men in this Century then in the eighth but many of them who were highest in advancement were given to pride luxury and worldly delights As is touched before Lewis the I did observe and tax their pompous vestiments which are seldom joined with zeal and diligent watchfulness over God's flock And they were so far from following wholsom admonition that some of them conspired against him who was called the Godly But I leave observations and hasten unto the story 2. Claudius Taurinens or as some call him Bishop of Turin was diffamed Against the worship of Images as an Heretick by Theodomire an Abbot who did delate him unto the Pope He writ his own Apology a part of it is in Catal. test ver lib. 9. That it may appear wherefore he was accused and how godly men have been traduced from time to time I have transcribed a part of his Apology it beginneth thus Thine Epistle with some other Chapters full of pratling and foolishness I have received ... Wherein thou saiest that thou art troubled because the report hath gone of me from Italy thorow all France into the uttermost parts of Spain as if I taught a new Sect contrary unto the Catholick saith which is altogether most false but it is no wonder that the limbs of the Divel have spoken so of me since they called our Head himself a deceiver and Daimoniack for I broach not a Sect I proclaim and teach the truth but so far as I can I do beat down all Sects Schisms and Heresies and according to my ability I shall not cease with God's help to fight against them ..... I destroy that which men do worship For since it is said expressly that no similitude should be made of any thing in Heaven above or on earth it is understood to be spoken not only of strange Gods but of heavenly creatures also it is not a little to be considered that if the works of God should not be adored or worshipped far less should the works of mans hand be worshipped and adored neither are they for their honour whose similitude they are Why castest thou thy self into the danger of death with a senceless image which thou worshippest Why fallest thou by it and with it in the condemnation of the dead ..... But these Worshippers of false religion and superstition say For remembrance of our Saviour we worship and adore the Cross which is painted and framed unto his honour .... God hath bid do one thing and they do another God hath commanded to bear the Cross and they adore the Cross they will adore it because they will not bear it bodily nor spiritually To worship God in this manner is to depart from him against them it is to be answered if they will worship every tree made in form of the Cross because Christ did hang on it so did Christ many other things in the flesh let all Virgins be worshipped because he was born of a Virgin let cribs also be worshipped .... and old cloaths and Asses These things are also ridiculous and rather to be lamented then written we are compelled to propound against these foolish men and throw against these stony hearts not arrows or sentences of
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
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
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
Christ impudently albeit the Lord hath said in the Psalmist A proud man shall not dwell in my house But Jesus is in the midst of it and not in a corner as he saith Matth. 18. Where two or three are gathered in my name I am there in the midst of them And Luke 4. Iesus passed through the midst of them And Eccles 15. In the midst of the Church God openeth his mouth And again Luke 24. Iesus stood in the midst of his disciples Wo unto me Lord Jesu if I be with thee in thy house and be not in the midst of thy house But these are not so they are indeed with Jesus but not in the midst of his house because they love pride and do the works of pride exalting their parents neglecting and oppressing the poor they live wickedly and they will have their subjects to live wickedly therefore are they compared to the apostate Angel which said in his heart I will set my seat in the north c. Isa 14. What is it that the divel will set his seat in the north but that he desireth some proud and wicked man to have the Government over others like unto him far from the heat of love or light of wisdom or that such an one keep the Government when he hath gotten it Such was Absolon over the children of Israel 2 Reg. 15. disobedient to his father and ambitious of Government Such was Jeroboam he sinned and caused others to sin with the golden calves 2 Reg. 12. Such were the Scribes and Pharisees to whom the Lord said Wo to you ye shut the Kingdom of Heaven before men ye enter not and ye suffer not others to enter Matth. 23. Moreover how can the Bishops of these times flee from avarice for which cannot be spoken without sad sighs the reproaches of Christ the spits thongs nails spear cross and death all these do they melt in the furnace of avarice and send them abroad to purchase filthy gain and quickly put up the price of all in their own pockets differing truly from Judas Iscariot in this onely that all his gain was reckoned to be some pennies but they with a greedier voracity of gain do gather infinite sums On this do they gape with unsatiable desire they are afraid to want them and if they miss them they are sorry they do rest in the love of these so far onely as they have free-will of heaping together or care to make them more the decay or salvation of souls is not thought upon These certainly are not mothers seeing albeit they are become very gross fat and rich upon the patrimony of him that was crucified yet they have not pity on Joseph's affliction The Arch-Priest goeth about his bounds and to fill his sack he giveth the blood of the just for he selleth murthers adulteries incests fornications sacriledges perjuries and so he filleth his pockets to the brim The report of such gain cometh unto the Bishop the Arch-Priest is sent for Give me my part saith the Bishop He answereth I give thee nothing Then saith the Bishop If thou wilt not give me my part I will take all from thee Then followeth chiding and discord through avarice Yet thereafter the Arch-Priest considering with himself that by the authority of the Bishop he hath that power and without his favor he cannot have it then repenting wickedly he saith I am sorry take your part and also of my part what you please So they are reconciled alas as Herod and Pilate were reconciled and Christ is crucified yet they are reconciled and Christ's poor ones are spoiled Behold these times so filthy with these works of darkness wherefore wo unto this generation for the leaven of the Pharisees which is hypocrisie if it can be called hypocrisie which now cannot be hid it is so frequent and which seeketh not to be hid it is so shameless And this rotten Imposthume now now spreadeth thorow all the body of the Chuch the broader the more desperately and the more inward the more dangerously for if an open Heretick were rising he might be cast forth and wither if a violent enemy one might perhaps hide himself from him but now how shall he be cast out or how can one hide himself all are friends and enemies all are familiars and none peaceable and all do seek themselves They are the servants of Christ and do serve Antichrist they walk in honor with the goods of the Lord but give him no hoâ—or And hence is this which ye see dayly whorish glittering stage-habits royal robes hence is the gold on the bridles saddles and spurs their spurs are more costly then the altars hence are their cup-boards so glorious with plates and cups hence are their surfeits and drunkenness hence are their harps flutes and pipes their full wine-cillers and garners flowing one into another hence are their barrels for painting and full purses The Provests Deans Bishops and Arch-Bishops are and will be such neither come they by these things through their deserving but by these works of darkness It was foretold in former times and now it is come to pass Behold in peace is my most bitter bitterness Isa 21. Bitter before in the death of Martyrs more bitter thereafter in the conflict with Hereticks but now most bitter with the maners of Domesticks they cannot be put out they are so strong and so many without number The wound of the Church is within and incurable and therefore in peace is my bitterness most bitter But in what peace peace there is and no peace peace from Heathens peace from Hereticks but truly no peace from the Children It was a voice of one mourning in time of Israel I have nourished and brought up children and they have rebelled against me Isa 1. They have rebelled and become strong for their filthy use their filthy gain their filthy merchandise and that business walking in darkness there remaineth but that from the midst of them should appear that noon-divel to deceive if there be any as yet in Christ continuing in simplicity seeing he hath swallowed the floods of the wise and the rivers of the mighty and he is confident that Jordan i. e. the humble and the simple that are in the Church may flow into his mouth Iob 40. for he is that Antichrist which falsely saith that he is not day onely but the noon-day and is exalted above that which is worshipped as God whom the Lord Jesus will kill with the spirit of his mouth and destroy with the brightness of his coming 2 Thes 2. Behold I have told you what Pastors we have in this way wherein we walk and not what Pastors they should be They are all the friends of the Bridegroom who are now the Bridegrooms of the Church they are seen to stand round about her as it is commonly said to stand on her right hand but few are those that seek not themselves in all things that are dear unto her They love gifts
it not of his own and so it is But what necessity required or what reason was there that seeing the mercy of God could by his onely word have delivered man yet the Son should assume flesh for our redemption and suffer so much even the ignominious death of the Cross We answer The necessity was on our part even the hard necessity of them who sat in darkness and in the shadow of death And the reason was the good pleasure of him who did it Who can deny that the Almighty had other ways to redeem justifie and deliver but this cannot priviledge the efficacy of this way which he hath chosen and possibly this is better by which we in this land of oblivion and of our fall are admonished the more powerfully and livelily of so many and so great grievances of our Redeemer and albeit we cannot fathom the mystery of God's counsel yet we may feel the effect of the work and perceive the fruit of the benefit It is a true saying and worthy of all acceptation that when we were yet sinners we were reconciled unto God by the death of his Son And he concludeth all his railings and invectives against God so that he saith All that God did appear in the flesh for was our instruction by word and example and all that he suffered and died for was the demonstration and commendation of his love toward us But what availeth his teaching us if he hath not restored us or are we not taught in vain if the body of sin be not first destroyed in us that we should not be the servants of sin If all that Christ hath been profitable unto us was the shewing a good example it followeth also that we must say All the harm that Adam hath done unto us was the onely shewing of sin seeing the plaster must be according to the quality of the wound for as in Adam all do die so in Christ shall all be made alive therefore as the one is so is the other Or if we will rest in the Christian faith and not in the Pelagian Heresie and confess that the sin of man was propogated by generation and not by example we must also confess that by Christ righteousness is restored not by example but by generation and life by righteousness that by one sin came upon all men to condemnation so by the obedience of one righteousness came on all men unto justification of life And if it were so that the purpose and cause of the incarnation as he saith was onely the enlightening of the world with the light of knowledge and the kindling of love by whom is our redemption and deliverance God forbid that I should glory in any thing but in the Cross of our Lord Jesus Christ in whom is our life salvation and resurrection And indeed I look upon three things chiefly in the work of our salvation the example of humility when God made himself of no reputation the measure of his love extending to the death even of the Cross and the mystery of redemption whereby he destroyed death which he suffered but the first two without this last are as if ye would paint in the air truly the example of humility is great and very useful and the example of love is worthy of all acceptation but they have no foundation and therefore no standing if there be not redemption I would with all my indeavor follow the example of Christ and I desire to imbrace with the mutual arms of love him who hath loved me and given himself for me but I must also eat the Paschal Lamb for unless I eat his flesh and drink his blood I shall not have life in me There be also many other Articles in his books and no less evil c. As every one may understand that upon these grounds follow the points of original sin of free-will of justification c. Pope Innocentius II. did condemn in a Councel of Cardinals at Rome this Abailard and all these his perverse Articles and commanded perpetual silence unto him as an Heretick and ordained all who followed his errors to be excommunicated as is in his Epistle which is among the Epistles of Bernard the CXCIV 28. When Calo. Johannes was Emperor of the Greeks was a Synod at Adispute between the Latins and Greeks Constantinople where Anselm Bishop of Havelbergens did dispute for the primacy of the Roman Pope and alledged these reasons 1. The Synod of Nice saith Let all men know and no Catholique should be ignorant that the Roman Church is not preferred by decrees of Synods but hath obtained the primacy by the Evangelical voice of our Lord and Savior when he said unto Peter the blessed Apostle Thou art Peter and upon this rock I will build my Church and the gates of hell shall not prevail against it and I will give thee the keys 2. Peter and Paul suffered martyrdom at Rome 3. The first See of the Church is Rome the second is Alexandria and the third is Antiochia which three are founded by Peter 4. Onely the Roman Church hath continued in all ages without heresies whereas all other Churches have been defiled with heresies 5. Christ said I have prayed for thee Peter that thy faith fail not and when thou art converted confirm thy brethren 6. The Church of Constantinople hath been obnoxious unto many heresies that have begun there or brought thither there was Arrius Macedonius Eutyches Eunomius Eudoxius therefore all Churches should acknowledge the Roman as their mother Nechites a Greek answereth The Roman Church was the first among the three Sisters but the Bishop of Rome was never called the first of Priests nor the first Bishop but the Bishop of the first See and he did first receive from Phocas to be called the head of all Churches Moreover these three Sisters were united together by some conditions that neither the Bishop of Rome nor of Alexandria nor of Antiochia might teach any things in their Churches which was different from the faith of the others and so they all should preach one and the same for this end it was ordained that two Legates well learned and sound in the faith or doctrine should be sent from the Church of Rome the one to abide at Alexandria and the other at Antiochia who should diligently observe whether they did continue preaching the analogy of faith and likewise two should be sent from Alexandria one to Rome and the other to Antiochia and two from Antiochia the one to Rome and the other to Alexandria and so they might aid one another if any need were and whatsoever was taught in any of these Churches should be confirmed by the Authority and testimony of the others but if any thing were contrary to the faith and disagreeing from the truth and communion of these Churches the Legates of the others should by brotherly charity and humble admonition correct that or if they could not correct it and one as temerarious and presumptuous
Word Then he declared unto the people the cause of his death as is before in the mean while the Executioner was stripping off his clothes and turned his hands behinde his back and tied him to the stake with wet ropes whereas it hapned that his face was toward the East one cried That an Heretick should not have liberty to look East-ward So he was turned When his neck was tied unto the stake with a chain he said I will gladly receive this chain for Christ who was tied with a worse chain for my sake Under his feet they set two wet faggots mixed with straw and from the feet to the chin he was inclosed in wood Before the wood was kindled the Baron of Oppenheim and another Gentleman went and exhorted him that he would remember his salvation and repent of his errors He said What errors should I renounce whereas I know my self guilty of none as for those things that have been falsely alledged against me I know that I never did so much as think them for this was the chief aim of all my preaching to teach all men repentance and remission of sins according to the Gospel of Jesus Christ and after the exposition of the holy Fathers wherefore I am ready to suffer death with a cheerful minde They left him wringing their hands and the fire was kindled Then he prayed with a loud voice Jesus Christ Son of the living God have mercy upon me He repeated these words thrice and the winde driving the flame into his face choaked him afterwards he moved the space that one may say the Lord's prayer thrice The head and neck that were above the chain they hewed into small pieces that it might be consumed the sooner They found his heart untouched among the ashes they struck it with their rods and burnt it alone They gathered all the ashes with great diligence and threw them into the river that the least remnant of him should not abide on the earth The History of John Huss Now that we may know wherein his doctrine differed from ours at this day I will but hint at them and add a little of his Prophesies Of all the Articles that he professed to believe more were imputed unto him as followeth in Chapter V. but he denied them none was different from our present Doctrine but the opinion of Transubstantiation which he held with the Romanists As for his Prophesies In Prague he saw a Vision he seemed to paint the Images of Christ and his Apostles but the Pope came and hindered him and caused his Servants to blot away the Images Then he saw other Painters in great number paint the same Images again and the Painters became so numerous that the Pope and his Cardinals were not able to abolish the Images In the Councel he said publickly When an hundred years are come ye shall answer unto God and unto me Those words were stamped on the coin of the Hussites When he was shut up among the wood to be burnt he said Out of my ashes a Swan shall arise which they shall not be able to burn as they do with the Goose Huss signifieth a Goose in the Bohemian Language By all which no doubt he foresaw the Reformation that followed an hundred years after his death Aeneas Sylvius in Histor Bohem. cap. 36. relateth this History briefly and howbeit he call him and his follow Jerome of Prague stubborn Hereticks as the Councel had called them yet when he commendeth the Epistle of Poggius unto Nicolaus concerning these two and inserteth another unto Leonard â—retin of Jerome's death certainly he thought well of these Martyrs no less then the writer did This Poggius was a Secretary of that Councel In the last Chapter I will touch the process against Jerome studying brevity And here I will remember a passage or two of the Epistles of Poggius ad Leonar Areti First He mentioneth his Epistle unto Nicolaus then coming to the cause of Jerome he saith I profess I never saw any man who in talking especially for life and death hath come nearer the eloquence of the Ancients whom we do so much admire it was a wonder to see with what words with what eloquence arguments countenance and with what confidence he answered his adversaries and declaimed his own cause That it is to be lamented that so fine a Wit had strayed into the study of Heresie if it be true that was objected against him ..... When many things were heaped against him to accuse him of Heresie and those things were proved by Witnesses it was permitted unto him to answer particularly he refused a long time because he should first plead his own cause and then answer to the railings of adversaries when this was refused he said How great is this iniquity that when I have been 340. days in most hard prisons in filthiness in dung in fetters and want of all things ye have heard my adversaries at all times and ye will not hear me one hour ..... ye are men and not gods ye may slip and er and be deceived and seduced c. Then every Article of accusation was read publickly and proved by Witnesses They asked him Whether he could object It is almost incredible to consider how cunningly he answered and with what Arguments he defended himself He never spake one word unworthy of a good man that if he thought in heart as he spake with tongue no cause of death could have been against him not of the meanest offence He said All those things were false and feigned by his adversaries He declared his own studies and life full of vertues And he spared not to commend John Huss calling him a good just and holy man who had spoken nothing against the Church of God but against the abuses pride and pompt of the Clergy and Prelates for whereas the revenues of the Church should be imployed on the poor and strangers he judged it unworthily bestowed on harlots feastings feeding of horses and dogs superfluous raiment and such other things unworthy of Christian Religion He quoted many Doctors for his opinions In the end Poggius saith O man worthy of everlasting remembrance among men This Epistle is also in Fascic rer expetend fol. 152. 12. In other places many others suffered death for teaching and speaking against the worshipping of Saints against transubstantiation the tyranny of the Pope c. These Articles were always objected unto them although they differed from the Romish Church in many other things Amongst those were Henry Crunfelder Priest of Ratisbon An. 1420. Henry Radgeber Priest there An. 1423. John Druendo of Noble birth and a Priest was burnt at Worms An. 1424. John Draendorf the same year Peter Thoraw at Spire An. 1426. John Rockenzan An. 1430. Matthias Hager An. 1458 c. 13. The Emperour Sigismund required Peter de Alliaco Cardinal of Overtures of Reformation Cambrey to put in form some Articles concerning the Reformation of the Church that might be propounded
manners the power of calling a Councel returns unto the Cardinals which is the most ready remedie in such a necessity especially seing the authority of the Emperour and of the most Christian King and the consent of the Clergie of Italy and Germany doe all concurre in one and it is according to the practise and Acts of the Councels at Constance and Basile Pope Pius V. caused Thomas Manricus revise and gheld or mangle that book as may bee seen in Biblioth Possevini 9. The Waldenses have been often mentioned and their doctrin hath The Confession and a supplication of the VValdenses been related from the report of others now in the year 1508. these of Bohem being accused before their King Vladislaus and fearing a persecution sent unto him the Confession of their faith with an apologeticall supplication Because I have seen this Confession in Fasciculo rerum expetendarum fugiendar only and so it is not common I think good to insert it heer Most glorious King and our most gracious Lord Wee afflicted men and humbly subject unto your Majesty and falsly cloathed with a contemptible name doe first declare our humble request and also our earnest desire of your long health with the increase of every good thing and freedom from every evill in your happie Empire even at it is our duty to wish unto your Highnesse Wee declare unto your Excellencie that heertofore your Grace's Write is come unto us not by common rumor only but by actuall deed also into many of our hands in which Wrire by the accusation of our enemies which have unjustly given forth their Sentence of wicked judgement against us wee understand that wee ar called wicked and ungodly men seducers of ignorant people and through the craft of the Devill more noisom than the false nation of Turks ..... Wherefore wee most humbly pray that your pietie would patiently heare us for the justice of God and for his mercies sake which wee wish continually that God would give unto you and what wee shall now write you may wirhout doubt think that every point thereof comes from the sincerity of our heart for what wee believe in our heart before God that doe wee in this manner professe with our mouth First wee with a believing mind have received this in which now for some space wee having continued doe intend constantly to persevere with a stable mind and free intention to wit All the truth of faith revealed by the Holy Ghost and then by the H. Ghost layd up in the Scriptures and briefly summed up in the Creed of the Apostls and also really keept by the primitive Church and confirmed by signes miracles sinceer teaching and martyredom and lastly diligently explained by the Nicene Councel by the Bishop Athanasius and many Teachers against hereticks this faith wee confesse to be necessary even in this age for the salvation of our souls So lively faith is the universal fundation of mens salvation which faith is by the gift of the Holy Ghost bestowed principally and by the merite of Christs grace is ministerially preached in the Church by the voice of the Gospel and word of truth and is exemplarly confirmed by the Holy Sacraments We believe and confesse constantly while we live by the same fountain of faith that the authour of faith and giver of Salvation is God almighty one in the substance of Godhead but three in Persons the Father Sonne Holy Ghost one God blest for ever By this faith wee believe of God the Father wee believe God the Father and in God the Father We believe of God the Father that he begetteth his only Son eternally whom of his mercy he hath given unto the World for redemption salvation by whose merite the only Father worketh salvation according to the purpose of his own election By the same faith wee believe God the Father when we doe acquiesce upon his testimony which came down from heaven concerning his beloved Sonne This said he is my beloved Sonne hear him Which also the blessed and ever unviolate Virgin Mary said with a suitable mind VVhatsoever said she my Sonne shall say unto you doe it With the lyke faith wee say also that his commandements are faithfull and true and of God that who ever of ripe age living in faith shall forsake these can no way attain salvation through Christ Wee believe in God the Father when wee knowing that he is the almighty maker of heaven and earth love him with our heart and really keep his commandements according to our knowledge and power The Catholick faith which wee have once received from God maketh us believe of Christ believe Christ our Lord and in Christ Wee believe and professe of Christ the eternall wisdom that he is the true and only God equall in Godhead with the Father and Holy Ghost in power wisdom and that he is eternall life proceeding from the Father by perpetuall generation by whom he made the world Who to fulfill the promise made unto the Fathers came personally from the high heavens for the salvation of the Nations was inclosed in the wombe of the Virgine in the fulness of time seen on earth cruelly racked on the cross when Pilate was President of Judea and with his holy blood gave up the ghost when he was taken off the cross he was layd in a rock ye grave and on the third day was raysed from sweet sliep and lastly on the fourtieth day being taken up in a cleare cloud we believe that he reigneth at the right hand of the Father to wit in a most honorable place and most worthy unto him that all the desires of our heart and all the confidence of our hope may be lifted unto that glory prepared by his blood which sitting on the throne of grace pleadeth as a faith full Advocate for them who shall enioy the inheritance of glorie He leaveth not his Church for which he offered him self unto death destitute of grace vertue and aid by his free gift which Church he preserved diligently in the dayes of his flesh unto him every knee of things that live in heaven on earth and under the earth is so subject that they should worship and reverence the Sonne with the same glorie honour and majesty as God the Father and confesse with their toungs that he sits in his glorie and seat of the majesty of his Father Nor shall he at an time descend untill al contrary Nations being made subject under his feet bee at last consumed with everlasting damnation Wee believe Christ Jesus when wee say that his commandements which oblidge us to believe in him trust and love him for attaining the eternall life of glory are true faith full And we believe in Christ when knowing him to be our God and Saviour wee doe imbrace all his words with full faith and loving him with perfect love are united with his true members in faith love Lastly by vertue of the same faith which we
of evill that may follow The Pope inclineth the first way and commandeth that all be buried in silence Nevertheless the Cardinall of Capuasent these heads into Germany which some say was done by advice of the Pope to the end many might conceive hope of a Reformation in Rome Pe. Soave ibid. When November was approaching the Pope by his Bull nameth Vicentia to be the place of the Councell and because winter is at hand he nameth the first day of May in the year 1538. to be the first day of assembling At that time he sent his Legats to Vincentia and he went to Nice in Liguria under shew to make concord between the Emperour and Francis but as some said to persuade them both to quit Millain unto his son He dealt with them to send Prelats unto the Councell they had excuses and he was easily contented When he could effectuat nothing he returns and recals his Legates from Vicentia and by his Letters dated July 28. he prorogated the Councell unto Easter in the next year Pope Paul had been oft advised by the Cardinals to accurse King Henry VIII but he judged it safer to keep up his sword than draw it when he knew it could not pierce as certainly it is effectuall according as men do conceive of it But now King Henry had not only beheaded Cardinal Fisher this was an eye-sore to all the Cardinals and published books twice against the Popes authority of calling the Councell but lately also he had summoned Saint Thomas archb of Canterbury who had suffered death in defense of Papall authority and was Canonized by Pope Alexander III. and since the year 1171. had been worshipped in the Romane Church to appeare in Court had condemned him for treason and in pursuite of the condemnatory Sentence had caused the hang-man to take up his reliques and burn them and throwe the ashes into the river and had escheated all the treasure and ornaments that were dedicated unto S. Thomas And the Pope having now some hope by conference with the King of France at Nice that if he had peace with Caesar he wold invade England Upon Decemb. 17. An. 1538. accurseth Henry and ordaines that all his favourers shall be deprived of all honours and goods he commandeth all his subjects that they acknowledge him not as their Lord and all forreiners that they have not any commerce with English men and all Princes to rise in arms against him and take his King om and goods for their prey But what place this curse had it appeares saith Pe. Soave by the Leagues that the Emperour the French King and other Princes made with King Henry not long thereafter When the Pope heard that the Germanes were seeking a Conference of Divines he propoundeth this unto his Consistory and said It was necessary to determine some thing concerning the Councell Some Cardinals said Nothing could be concluded untill the Princes were reconciled Others more politick said There was more danger to be feared from Nationall Conferences than from the Councell and therefote it is more safe not to cast off a Councell but to suspend it at the Popes will indefinitely and so if any danger were appearing from any Nationall Councell or Conference he might prevent it by appointing time and place And so Juny 11. by a published Bull the Councell was suspended til the Pope should appoint time and place In the year 1541. he promised unto the Emperour to hold a Councell the next year and he would send a Legate unto the Diete at Spira to advise of the time and place and he shewed his opinion to name Vicentia He acquaintes the Venetians with this purpose They refuse because they had lately made peace with the Turke and if they consent that the Councell be within their bounds where they will treat of warr against him he will say that they conspire against him When the Emperour came into Italy Paul meets him at Busset by Parma and dealeth with him to give the Dutchy of Millain unto his son's son which had married Margarite the Emperours base Daughter and if he would do this the Pope profered to enter into league with him against France to give 150000. crowns yearly for some years and make some Cardinals of his nomination The Emperour demandeth 1000000. crowns presently and as many within a short space This he refuseth The Emperour spake not of the Councell because he had made it cleare that the stay was not his fault and he thought on other remedies after the warr They parted in shew of friendship but from that time he enclined more to aid France While he is so full of doubts he understandes that the Emperour had made a league with Henry VIII against Francis then he thinks it necessary to joyn with France The Emperour is informed how hardly the Pope had taken with his league sent him answer that Francis had made a league with the Turk and by his aid the Turks Navie had spoiled the sea-townes of Naples and why may he not then make a league of just defence with him who is a Christian albeit he deny the Pope to be the head of the Church yea and with the Popes expresse consent Francis had sought aid of the Protestants which are more adverse unto the Pope than the King of England is The Pope should ex officio have accursed the French King when he heard of his league with the Turke but it is cleare that he is an accepter of persons for when the Turkish Navy did assaile and spoile other parts of Italy they did no harme unto the dominions of the Pope and when they came to Ostia for fresh water and the Romans were amazed at the report thereof the Cardinall of Carpo who at that time of the Popes absence was his Vicar told the Citizens they needed not to feare But it did provoke the Pope yet more that the Emperour would not permit his Legate Cardinall Farnesius to go unto the Diet at Spira and had decreed concerning religion wâ—thout his knowledge yea to the evident contempt of Papall authority And again more that when in September An. 1544. Charles and Francis were reconciled Charles propounded this condition that they should both restore the old religion and amend the Court of Rome whence as from the fountain all these evills had flowed and to this effect they should force the Pope to assemble the Councell But the Pope did not feare their purpose to reform the Court because he knew they had contrary ends and he knew how to divide them when they came to the point and to make his own advantage Only this did vexe him that it shall be said They did force him to assemble a Councell Therefore he resolves to dissemble all his offences and prevented their solicitation by proclaming the Councell at Trent against March 15 and in the same Bull he exhortes the whole Church to give thanks for the peace between the two Monarchs whereby they may the
b The Order of Knights among the Clergy began in England 273. e Three Orders of Religious Knights at Jerusalem 37. e Knowledge even of the Scriptures without obedience makes guilty 501. e L The Latin language was first authorized in Churches 19. b The first Latine Mâ—â—s in Constantinople 19 e The Latine Translation of the Bible is not authentical 49 it was corrected by Alcuin 3. e. by Erasmus S. 23. m again by Pope Sixtus V. S. 283. and again by Pope Clemenâ— VIII S. 283 e God's Lâ—w or Writings are unchangeable by men 336 e The reconciliation of the Lantsgrave with Charls the V. S 122. Divine Service was in the vulgar Language 142 143 154 187. Laws concerning Church-men 186 e. 188 190 194. 19â— 292. The League between France and Scotland 99. Several Lawyers testifie against Princes for giving civil power unto Prelates 528 b The Laying-on of hands by the Bishops S. 471 472. Leonard Caesar was burâ—t and why S. 94. m Legati à latere how they began and usurped 272. they were more desirous of gold than of doing good to souls 324 m A Letter of Sir Francis Knols concerning Bishop S. 471 472. A Letter of the Assembly of Scotland unto the English Bishops concerning the prâ—ssing of Rites S. 348 349. A Letter of Andrew Melvin unto Beza concerning the Church of Scotland in the year 1579. S. 401. another of his to the some purpose S. 444. A Letter of the L. James Stuart unto Francis King of France S 209. A Letter of Richard the II. King of England remarkable by Kings 460. e The Author of Lent is unknown 93 m. it is urged upon men 265 266. The Battel of Lepanto S. 285. m Liber Concordiae how contrived and carried S. 308. Life eternal is not by debt or merit but only of grace 175. m Litargies were manifold in England 61. m. and in Italy 91 Livonia became Christian 374. e Lituania became Christian 486. Luithpert Bishop of Mentz complains of the Doctrine corrupt at Rome 566. The causes of variance amongst the Lutherans S. 305. M The Offices of Magistrates and Ministers are distinct S 297. m. 298. e. 331 332. Marriage was forbidden within known degrees of kinred 189. e. and then restrained â—o seven degrees 278. The Marriage of Priests 19. b 26. e. 51. b. 64. e. 65. m. 66. b. 154. e. 261 262 265 329 b. 340. m. liberty thereof was sought by the Emperour and Duke of Bavier S. 278. e. 279. Mahumet's beginning and religion 53. The Manichees 278. The blood of Marâ—yrs is the seed of the Church S. 169. e. 170. 191. e Martin Luther the occasion of his first contradicting the present courses S. 56. his first assault against the manner of selling Indulgences S. 57. a remarkable discourse between him and a Legate Vergerius S. 103 104. a Popish tale of his death 120. e. he forbad that any should be called Lutherans 121. m. the manner of his death 122. The Virgin Mary was not free of sin 212 e how the worshipping of her began and increased 345 347. The Fraternity of â—he Virgin Mary began S. 282. b Mary Queen of Scotland her reasons for her Religion S. 343. they were answered by the Assembly 344. The Mass The Mass was made by Pope Gregory the I. 12. and opposed 91. it hath been oft changed 136 m. 145. e. trouble for receiving it 91. b the original and signification of the word 140. b. 145. b. the catalogue of them who give is rehearsed in the Mass 144. b. the Letany 141. e. and other Rites are marked in the pages following The breaking of the Bread is turned into a new Mystery 147. b. the manner of receiving is changed 148 m. the uses of receiving at the Mass 148. m. the Canon of the Mass confutes the Doctrine of a Sacrifice 151. and of Transubstantiation 152. and of denying the Cup 153 and also the opinion of Merit 153. m. an impious trick devised lately in the Mass 154. b Some Meats forbidden by the Pope 75. m There is but one Mediator 101 e The Merit of works is rejected 27. m. 101. e. 133. b 183. b m. 211 m. 337. e. 338. b. 340. b. 369. m. 478. e. 479. b. S. 16. Meritum or Mereri what it signifieth 27. m. 153. m. 331. m. 371. m. S. 291. m Michael the Greek Emperour would submit unto the Pope but the people would not 409 411. Many Ministers or Preachers are necessary S. â—34 m The causes of depriving Ministers S. 419. e. corruptions in the Ministry S. 462. Pleaâ— among Ministers how to be composed S. 426. m Miracles are not to be sought when the Gospel is established 95. e. 215. e. 487. e Late Miracles how they have been wrought 112. m The Miracles of Christ's child-hood are forged 213. m Monkâ— 47 49. they are described to be Monsters 528 b. they got liberty to hear Confessions c 295. m. more Orders of them were forbidden 387 e. their pernicious diversity should be reformed 541. b. their Revenues in England 557. m. their Jugleries S. 7 b 102. m e Monothelites 7. e. 65. m A Conference at Moupelgart between the Reformed S. 311. N In Navar Reformation was proclaimed and again it was forbidden S. 301. e In the Netherlands some light of the Gospel before the Reformation 550. S. 156 157. the Reformation began there 159. they were persecuted S. 72. m. they are more persecuted and indeavour their liberty S. 292. their first Synods S. 293. m. 295. e. their first union which continueth S. 295. m Some Doctrines of Nicolaus de Lyra 486 488. Nicolaus Tribunus Romae attempted to command the Pope and the Emperor 438. m Norway becomes Christian 269. 374. O The Oath of Fidelity unto the King 64. A Coronation Oath 274. The Oath of Fidelity unto the Pope 73. m. another 251. m S. 50 51. The Pope craves an Oath of Fidelity of William the Conqueror who refused to take it 275. The Oath ex Officio made and also condemned 556 b The prayer Offertorium in the Mass 144. b Offices of State were forbidden in England to be bestowed on the Clergy 501. b The Bishop's Official is described 382. The first Organs in Christian Churches 19. b None is without Original sin but Christ 17 338. m A Parliament at Orleans for Religion S. 141 142. P The Pall or Metropolitan Bishop's Coat 12 e. 20. m Patrick Adamson Bishop of Santand was excommunicated by the Synod of Fife and upon considerations was absolved by the National Assembly S. 450 451. again he was excommunicated 480. and before his death sought absolution 481. Patrick Graham the first Arch Bishop in Scotland that title he got from the Pope 562. Patrick Hamilton Martyr the Articles laid to his charge S. 169. The Temple Pantheon in Rome is dedicated to all Saints 15. Patriarks are multiplied 53. the correspondence of the three first Patriarks 363. m Paul was equal unto Peter 415 e A brief narration of