bold reprover of Kings he became a shameless flatterer of Popes for he is said to have first moved the decree in Gratian. dist 40. cap. Si quis if a Pope carry with him innumerable souls into Hell no man ought to say unto him What doest thou He spoke so and afterwards the Popes did aim at exemption from censure untill they did attain it he had from Rome a power Legantine in Germany neither preached he only unto the Heathens but did corrupt several Provinces where Christ had been preached as Thuringia Argentina c. with Roman Manicheism condemning some meats forbidding marriage of Priests and permitting to have Nuns or Whores urging the worship of images in a word his care was not so much for Christianism as for Papism for he writ unto Pope Zachary saying How few soever Disciples God giveth me in this my charge I cease not to incline them to the obedience of the Apostolick See he caused the Monastery of Eulda to be built in favour of English men and was killed at Borna being suspected of a conspiracy 5. Many did preach and write against him and his superstitions as Adelbert The opposers of his Rites a French Bishop and Sidonius an Arch-Bishop of Bavaria Samson a Scot Bishop of Auxerre and Virgilius an Irish man Bishop of Juvavia as Nauclerus and Aventine do record Boniface dilateth them unto Pope Zachary and as Bern. Lutzenburg in Catol writeth the Pope in a Synod at Rome condemneth them depriveth them of their Priesthood and excommunicateth them before they were heard and when they sought to be heard and plead their cause in a Synod Boniface denied access unto them and said Excommunicated men should not be admitted into a Synod nor have the benefit of the Law So partly by tyranny of the Pope and partly by authority of Pipin Boniface did oppress all his adversaries Catal. test ver ex vita Bonifac. Particularly one Clemens did reprove Boniface 1. That he did so advance the authority of the Roman Bishop seeing all Teachers are equally successours of the Apostles 2. That he condemned the marriage of Priests 3. That he did speak too much for the Monkish life 4. That he had anointed the King of France contrary to the undoubted right of the Merovei 5. That he appointed Masses for the dead and other new Rites unknown in the Church heretofore Aventin Annal. lib. 3. Epist Zachar. ad Bonif. in tom 2. Concil 6. Albine or Alcwin had good knowledge of the Latine and Greek languages Alcwin and his doctrines Charls the Great calleth him his Master in an Epistle written unto him deseptuages sexages Biblioth de la Bigne tom 3. where are some of his works On Ps 51. he writeth thus It is said unto the Father Then wilt thou accept the sacrifice of righteousness that is the most glorious passion of the Son who offered himself a sacrifice for all men that they might attain salvation which the world did not deserve by their works Ibid. When I look on my self I find nothing in me but sin thy righteousness must deliver me it is thy mercy and not my merits that saveth me we are quickned by the mercy of God in the name of our Saviour and not by our merits In his works he often useth the word merite but here we may see in what sence he and others do understand it On the fourth poenit Ps I could defile my self but I cannot cleanse my self unless thou Lord Jesu do cleanse me by sprinkling thy holy blood No good can be in us unless it be thy working grace who hast made us On Ps 118. Thou hast made me to be desirous of thy Commandments make me also able to do help that I may do what thou commendest and give what thou commandest And in another place Free-will abideth as yet in men by nature that in whom God willeth he may be pleased to make free by grace that they have not an evil will for since the first man by free-will was sold under sin the freedom of man is evil because the goodness of the will is taken away from the free-will which goodness none can have of himself unless he have it being helped by the grace of God's mercy without whose help free-will can neither turn unto God nor make any progress unto God He hath the like words in lib. 2. de Trinit cap. 8. On Eccles cap. 1. The Sun Christ inlightneth all things with the splendour and vertue of his spiritual grace in whose punishment is our salvation he ariseth to them who believe in him and he goeth down to every unbeliever Ibid. cap. 3. We should rejoice in this spiritual pleasure of meat and drink not only in the Sacrament but in reading the Holy Scriptures also where we may eat and drink of the Tree of life Ibid. cap. 7. Let us consider the works of God how great and wondrous they are and how in his free mercy he hath chosen one and in his just judgement he despiseth another as it is written of the Twins I have loved Jacob and hated Esau In Praefa lib. 1. de Trinit We should all pray that the Catholick faith which only quickneth mankind and only doth sanctifie may be truly fixed in the hearts of all men by one confession Ca. 1. Although we be thrown down from the joy of blessed felicity into the miserable blindness of this exile for the just punishment of original sin yet we are not so cut off that even in this changable and temporary estate we know not to seek and desire eternity truth and blessedness which is clear in that we have not a will to die nor be deceived nor be miserable whence is this natural instinct that all men would be blessed although this appetite is diversly in the minds of particular persons some think to be blessed in riches The whole divine Scriptures exhort us to be lifted up from earthly unto heavenly things where is true and eternal blessedness unto which it is most certain that none can attain but by the faith of the Catholick peace In Praefa lib. 2. All the authority of the holy books serve unto us to make us believe rightly of God and to love him with all our heart but the sight of man's mind is not able to behold the most excellent light of God's Majesty unless it be inlightned by the brightness of the righteousness of faith and love through the gift of God's grace therefore we should pray for the grace of God that the ey of our heart may be cleansed to see how properly the Trinity is the one and only and true God and how rightly the Father the Son and the Holy Spirit is said understood and beleeved to be one and the same substance Lib. 3. cap. 1. What did the human nature in the man Christ deserve that it should be assumed into the unity of the person of the only Son of God what good will what desire of
and People might be stirred up to zeal and study of good works 12. A form of hearing Confessions and prescribing pennance was ordered Ca. 13. Eight principal vices were declared that all men might know them and by the help of God abstain from them Ca. 14. Bishops were commanded to read more diligently the Scriptures and writing of the Fathers and to preach unto the people Ca. 17. Bishops and Abbots should not permit wanton jests in their hearing but have with them the poor and needy and the word of God should be sounding beside them Ca. 35. As the Lord commandeth no servile work should be done on the Lord's day nor Markets be held Ca. 39. Tithes should be given fully Ca. 40. Prayers and Oblations should be made for the Emperour and his children that God would preserve them in all felicity in this world and of his mercy make them rejoice with the holy Angels in the world to come 4. At Cabilon it was ordained that Bishops and Priests should read the Scriptures diligently and teach their people they should maintain and erect Schools for young ones Priests and Monks were rebuked which did perswade people to give liberally unto Churches and Monasteries that themselves might live at more ease and they order that all such goods as Parents at their death had given foolishly should be restored unto their children Bishops and Priests should not be drunk for how can such rebuke the people They should not meddle with civil affairs nor exact any thing from the inferiour Priests nor for chrism nor for dedication of Churches or ordination of Priests They who give publick scandal should make publick repentance Concerning Pilgrimages they note many faults Clarks think themselves free from discharging their office and cleansed from their sin if they go to such or such places Laicks think they may do what they will if they go thither and pray Noblemen under pretext of Pilgrimage to wards Rome or Turone do spoil many poor subjects and poor folks go in Pilgrimage that they may have the more free occasion of begging and many times say that they are going thither when they have no such purpose and some are so foolish that they think the only sight of such places cleanseth them from their sins And how all these things may be redressed they expect the will of the Emperour and not a word of reformation by the Pope 5. At Aken was a Councel by command of Lewis the Godly There it was decreed amongst other things First That every Church should have sufficient maintenance for the Priest that none need to beg 2. None of the Clergy of whatsoever degree should wear any cloath of Scarlet or such precious colour nor have rings on their fingers 3. Prelats should not have too large houses nor many horses nor frequent harlots nor play at dice nor have gold or silver on their shoos slippers nor girdles Whence may be understood the pride and pomp of Prelates in those daies which gave occasion unto Platina to say O if thou Lewis wert now alive the Church hath need of thy holy statutes and censure all orders of the Church are now so luxurious and voluptuous thou wouldest see now not only men which haply might seem light but horses and other beasts cloathed in purpure with a company of young men running before and another of older following after not upon Asses as Christ did who is the only example of living well upon earth but upon fierce and harnished horses as if they were triumphing over an enemy I will not speak saith he of their silver vessels and precious houshold-stuff seeing the ancient dishes of Italy and ornaments of Attalus and vessels of Corinth are nothing in respect of them and what follows on this their intemperance I forbear to mention 6. At Melda upon the River Matrona was a Synod assembled by Charls the II where among other Canons it was decreed First That every Bishop should have in his house one which according to the pure mind of the Catholick Fathers who is able to instruct the Priests in the faith and commandments of God lest the house of God which is his Church should be without the Lantern of the Word 2. That Presbyters should not be suffered to continue abroad but that they dwell at their Church 3. A charge was given in the name of Christ unto all Bishops unto Kings and all in authority and unto all who have power in election and ordination in any Order Ecclesiastical that none be admitted by simony by whatsoever faction promise or gift either by the person or another for him 4. That no Bishop do retire into a remote place for his own ease and so neglect his charge but that he visit his Parishes diligently and he with his children live in chastity sobriety and hospitality 5. That the damnable custom of some Bishops be amended who never or seldom visit their people although the Lord hath said I have set thee a Watch-man c. 7. At Rome was a Synod of 47 Bishops convened by Pope Leo the IV at the command of Lotharius where these former Canons were confirmed in other words and moreover that a Bishop should not be consecrated unless the Clergy and People do crave him Priests should be diligent in searching the Scriptures and in teaching the people and should not permit games in their sight Priests should not be taken up with senory hunting hawking or any rural work nor go abroad without a sacerdotal habit Abbots must be able to cognosce and amend whatsoever might be done amiss by their brethren 8. At Valentia An. 855. was a Councel by command of the same Lotharius there was three Metropolitans Remigius of Lions Agilmar of Vienna Roland of Arles and 14 Bishops with a venerable company of Priests and Deacons Six Canons were enacted The first for eschuing all new-coined words in doctrine Ca. 2. God foreknows and hath eternally foreknown both the good things which the godly were to do and the evil which the wicked were to do because we have the voice of the Scriptures saying O eternal God which knowest all things and hid things ere they be done Dan. 13. we faithfully hold and it pleaseth to hold still that He foreknew that good men were to be good by his grace and according to the same grace were to receive everlasting reward and that he foreknew that the wicked were to be wicked through their own wickedness and were to be damned with everlasting punishment through his justice as the Psalmist saith Power belongeth to God and unto him belongeth mercy that he may render unto every one according to their works and the Apostle teacheth To them who by patient continuance in well doing seek glory and honour and immortality he gives eternal life but unto them which are contentious ...... And again In flaming fire rendring vengeance on them which know not God .... And that the foreknowledge of God did not put upon any evil man any
they make void ipso facto the name of redemption for every one who is redeemed certainly is delivered from bondage Whence then is the man redeemed if he was not captive under guilt it is clear therefore that he is very unwise who thinks so Then he bringeth the example of the Thief on the Cross who being a sinner was changed by inward grace upon the Cross Here by the way observe Gregory useth the word meritum but in another sense then the Papists do now for in the same place he saith Divine Grace finds not mans merit that he may or should come but when he hath come he makes it and God coming into an unworthy soul maketh it worthy by coming and he maketh in it merit that he may reward who did find only what he might have punished He makes it clear in cap. 26. They who hold that a man is saved by his own power do guess that the confession of man is by vertue of the man self which if it were so the Psalmist would not say to the praise of God Confessio magnificentia est opus ejus we receive therefore from him to confess from whom it is given unto us to do great things c. There thorow three chapters Gregory speaks against mans merit or deserving and he teacheth that it is only by the grace of God that man is able to do any good and when he useth the word meritum in a good sense he understandeth simply good works without the ad-signification of deserving He useth also the word meruit improperly as in the same book cap. 33. Abraham did never profess himself to be but dust and ashes untill habere Dei meruit collocutionem where that word cannot signifie to deserve but to attain as also Bernard in Cant. ser 2. saith Herod would have seen Christ but because not of a good mind non meruit that is he obtained not Again on Ps 7. poeniten Gregory saith at the word auditam fac although God bestoweth Heaven according to works yet he giveth it not for works If the blessedness of the righteous be of mercy what is that He will render to every one according to his works And if it be rendred according to works how is it called mercy It is one thing according to works and another for works where it is said according to works the qualification of works is meaned that whose good works are seen shall have the reward of glory for no labour or works can be compared unto that blessed life where we shall live with God and in God It is sure then that to whom it is mercifully given to do well in this life unto those it is more mercifully given that they shall be rewarded a hundred-fold in everlasting blessedness This is the grace that as the Apostle saith shall be given for grace unto the Saints of God to whom is given from God the grace of holiness in this life to them shall be given the grace of eternal felicity in the life to come On Iob lib. 9. cap. 1. A godly man because he seeth all the merit of his vertue to be vice if it be narrowly examined by the inward Judge will truly say I cannot answer for one of a thousand by a thousand is oft meaned universality In lib. 20. cap. 4. he saith fitly if I would have gone unto them for as it is written Eph. 1. he worketh all things according to the counsell of his will not according to our merit but because he so willeth the Lord enlighteneth us with his visitation And so when he willeth he cometh and when he cometh he sitteth first both because his coming into our heart is of his favour and the appetite of desiring him in our thoughts is not equal to our other desires It followeth When I sate The Lord sitteth as King in the heart because he governs the buzzing motions of the heart Lib. 23. cap. 18. An afflicted heart in all that it desireth and yet feeleth the contrary order of things would so far as can be have an answer from the voice of God why it is so or so that it may have the advice of God in every controversie and then rest knowing his answer But in fore-seeing that God would give the Holy Scripture that in it he might answer both the publick and private questions of men saith Thou contendest with him that he hath not answered to all thy words God speaks once and will not repeat it as if he had said God answereth not to the private voices of every heart but he gives such a word by which he satisfieth the questions of all men for in the words of his Scripture every one of us find our causes if we inquire nor is it needfull that what each one suffereth particularly we should ask a particular answer by the voice of God In Ezek. lib. 1. hom 9. Behold the voice of God biddeth the Prophet when he lieth to arise but he could not arise at all unless the Spirit of the Almighty had entred into him because by the grace of the Almighty God we may indeavour unto good works but we cannot do them if he who commandeth doth not help So when Paul did admonish his Disciples saying With fear and trembling work forth your salvation immediately he sheweth who worketh these good things in them saying God worketh in you both the will and the deed Hence truth himself saith Without me ye can do nothing but here it is to be considered because if our good things be so the gift of God that something in them be not ours why seek we eternal reward as for works But if they be so ours that they are not the gift of God why give we thanks for them unto God But we must know that our evils are ours only but our good things are both God's and ours because he preveeneth us by inspiring that we do will and he following us by helping lest we will in vain that we may fullfill what he willeth therefore by preveening grace and good will following that which is the gift of God becomes our work which Paul declareth shortly and well saying I have laboured more then they all and lest he might seem to ascribe unto his own vertue what he had done he addeth yet not I but the grace of God with me for because he was prevented by heavenly gift he confesseth himself as a stranger from his own work yet not I but because preveening grace had made will in him free and good that by free-will he had followed the same grace unto the work he addeth But the grace of God with me as if he had said I have laboured in the good work yet not I but I also for in respect that I was prevented by the meer gift of God not I but in respect that I followed the gift with my will I also These things I have said shortly against Pelagius and Coelestine Truth himself saith of the Preachers of Antichrist
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
figure of a coal in the Tongs of the two Testaments which being lifted from the Altar did purge the lips of the Prophet Esay who by the only union of the flesh was free and lived mixt with the dead and He the Lord by inspiration of the Holy Ghost causeth that all souls who like dead coals having their understanding darkned with ungodliness were not kindled but now are inflamed with vicinity thereof now that they are kindled with the flame of the love of their Spouse it is the proper gift of the grace of God's Word Lib. 3. Christ is made the meat and drink of his Church by the Sacrament of his body and blood Lib. 6. Whatsoever a Teacher or Pastour of souls teacheth unless he shew it proceedeth from the Almighty God in the Old and New-Testament he is a murtherer of souls And again The words and examples of them from whom the milk of doctrine is poured into the hearts of the hearers should alwaies feed on the flowers not of the lower writings of worldly men but of the higher Apostolical Mountains Ib. lib. 1. Because the power of our will is not able to climb so high as we must ascend running after God therefore the Church crieth Draw me after thee Lib. 4. Whosoever would escape from the enemy whose power is in the air let him keep the right faith and enter into the holes of the Rock which bleâ—sed Paul demonstrateth 8. About the year 780. the old controversies concerning God's Predestination The Pelagian controversies are renewed in Spain and confuted by Pope Adrian and man's free-will were renewed in Spain Some saying that Predestination unto life or death is in the power of God and not in man's power Others asking Why should we indeavour to live holily if it be in the power of God And others asking Why should we pray unto God that we be not overcome in tentation if it be in our power or liberty of will At that time Pope Adrian did write unto the Spanish Bishops and propounded unto their consideration what upon the like occasion Fulgentius Epist Ruspen about the year 455. had written unto Eugyppius against a Sermon of a Pelagian The words of the Pelagian were They who affirm that some are destinated unto life and others unto death do trample grace in themselves damnably while they admit it for them reprehensively only Behold with what knots of impiety they do tie themselves If I be predestinated unto good it is needless that I resist evil but if I be born unto evil it availeth me not to do good And so on both sides the desire of praise and godliness being stopped one becometh secure and another desperate and thereby all exercise of righteousness is made void prayer ceaseth and working fainteth But it is not so and therefore let us pray uncessantly because the Lord saith Pray without intermission lest ye enter into tentation And let us strive against all sin not only by prayer but with diligence also because the Lord witnesseth that each one shall receive according to their own work The answer of Fulgentius which Pope Adrian did approve and send was thus God hath prepared his works of mercy and righteousness in his unchangeable eternity and as he was never ignorant of his future works so he was never improvident in the preparation of those works therefore he hath prepared good works for them who were to be justified and to the same who were to be glorified he hath prepared rewards but unto the wicked he hath not prepared evil wills or evil works but he hath prepared for them just and everlasting punishments This is the eternal predestination of the future works of God which as we know to be continually insinuated unto us by the doctrine of the Apostles so we preach confidently for blessed Paul both evidently and often teacheth us the predestination of them whom God saveth freely for he saith of God whom he foreknew them he predestinated and whom he predestinated them also he calleth Cerrtainly not others but whom he hath predestinated them doth he call and justifie nothing in the works is uncertain because nothing in his predestination faileth therefore God beginneth the works of his predestination by vocation and consummates them by glorification And yet not in them all whom he calleth but unto them who love God all things work together for good unto them who are called according to his purpose Therefore let all believers keep the truth of predestination because whosoever believeth not the counsel of God in this predestination shall not attain unto the glorious effect of the same predestination but whosoever is not predestinated unto glory is without doubt found to be appointed unto punishment which is known to be predestinated in God's preparation that thereby infidelity and impiety may be punished Wherefore the blessed Apostle Jude saith Certain men are crept in unawares who of old were fore-ordained to this judgement of our God but the Doctrine of the Holy Ghost saith warily that the wicked were ordained not unto sin but unto judgement that is not unto impiety but unto punishment for they were not predestinate unto this wicked impiety which they commit but unto the punishment which they receive in Divine equity Wherefore whereas thâ— Authour of that sermon saith Let us pray uncessantly because the Lord saith Pray without ceasing and then Let us wrestle against all sin not only by prayer but with diligence let us humbly seek Grace from God that we may have it continually working with us by which God would both keep us in diligence and when the work is done bring us unto the reward c. This Epistle of Pope Adrian is amongst the Epistles of the Popes which Charls the Great did cause to be collected into one volumn An. 791. 9. At that time was great contention for receiving the Mass of Pope Gregory Gregory's Mass was exalted and opposed into the Churches first by authority of Pope Adrian and then of King Charls some Churches had one Directory and some another who would not change When the Pope saw so great opposition and it may be understood that it was not small when the Pope was put to such a shift he said he would refer it unto the Will of God whether he would by any visible sign approve the Mass of Gregory or of Ambrose so these two books were layed together upon the Altar in Saint Peter's Church and he called upon God to shew which of the two he approved The dores were shut all night and the next morning when they returned into the Church the book of Ambrose was found lying as it was laid down and the other was all torn and dispersed thorow the Church The Pope maketh the Comment if we will believe Iacob de Voragine in vita Gregor that the Mass of Ambrose should lie untouched and the Mass of Gregory should be used thorow the World and so he did authorize and command that it
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
together to fight for life and land and killed him An. 812. Zonar and his son Stauratius was wounded in the fight and escaped into Adrianople where he was declared Emperour but after three months Michael Rangabis his brother in-law shut him into a Monastery Then were mutual Embassadours betwixt the two Emperours and a perpetual peace was concluded An. 813. as was touched in Century 8. in Amalarius All these particulars shew evidently that the power of transferring the Empire did not appertain unto the Bishop of Rome and seeing now we have Emperours nearer us they shall be the subject of this History so that some mention shall be of the Eastern Empire 2. CHARLES the Great was crowned Emperour An. 800. in the 33. Charls the Great had care of Religion year of his reign and the 58 year of his age he did fight many battels and was alwaies victorious he had Wars with the Heathenish Saxons for the space of 30 years he did oft times overcome them and granted them liberty upon condition they would imbrace the Christian faith but on every occasion their Duke Wedekind cut off both Loyalty and Christianity At several times when Charls had obtained a Victory he erected a new Bishoprick he founded seven Bishop-Cities in that Province giving them Princely power because he did judge that the fierce people might be tamed by religion rather than by Arms these were Breme Verda Minda Padeburn Osnaburg Hildesem Halberstad Crantz in Saxon. lib. 2. cap. 23. and in cap. 22. he saith Although Charls gave unto the High-Priests power of governing yet the Nobles did not altogether lose their administration whence it came to pass that when the War was ended the Secular power beyond Visurg or the river Veser was acknowledged by them all to belong unto him At last because they had revolted he removed ten thousand of them with their wives and children into Brabant and Flanders and set some French into that Province and left his son Charls there with an Army to keep them in obedience Charls understood that the Latine Translation of the Bible was much corrupted He causeth the Latine Translation of the Bible to be amended through the negligence of Writers and gave it in charge unto Alcwin to amend the Translation who did correct both the Old and New-Testament so doth Baron tom 9. ad An. 908. testifie as also that he had an ancient Copy in Biblioth Valitella carrying Alcwin's name and Alcwin in his Epistle before his sixth book on John speaketh of that his work at the command of the King He laboured much for conversion of the Pagans in Germany and erected publick Schools at Paris Ticine and Osnaburg and furnished them with store of books he received gifts from the Calipha of Aegypt his sons Pipin and Charls died before him In the year 813. when he was grown unable to govern he sent for his son Lewes and for Bernard son of Pipin and in presence of his Peers said unto Lewes Come Lewes and with joy put this Crown upon thy head not for ornament of dignity but for safety of Our Kingdoms and Christian-Commonwealth and henceforth govern thou the Empire with happy success and the Peers did swear fidelity unto him Nor did Lewes look unto the Pope for coronation or anointing untill Pope Stephen fled for refuge unto him as followeth and then he was Crowned again at Aken Charles died in February An. 814. He began a Grammar of the German language but ended it not he changed the names of the Winds and Months from the heathenish manner He writ many books In the Epistle to Alcwin before his books De Divinis Officiis he His testimony in some articles of the faith saith When Christ was at Supper with his Disciples he broke the bread and gave the cup to them in figure of his body and blood and left a great Sacrament which is profitable unto us Lib. 1. cap. 15. The mercy of our Mediatour is above the Legal and Evangelical Precepts through which mercy we are saved not by our works which we have done nor by our willing or running but by his mercy Lib. 3. cap. 25. The miracles which they say have appeared in images if they did not appear truly as no authentical Of Miracles History sheweth were but lies if by some imaginary overshadowing they did appear to deceive mens minds it is most dangerous lest that old enemy by his subtile art by shew of wonders perswade deceitfully to do unlawfull things But if these things did verily appear which cannot be proved by any certain warrant we should understand that when many and wondrous things are done at the pleasure of God by some creatures or in whatsoever creatures they be done yet these things are not to be worshipped by which or in which these wonders are made because the Almighty God who sheweth many signs unto men by visible and palpable things to mollifie the hardness of mens hearts by these visible things doth not work these signs to confirm the worship of any creature for he hath commanded to worship and adore him alone Because God spoke out of a bush unto Moses should the bush therefore be worshipped Because a woman was healed by touching the hem of Christ's garment should hems therefore be worshipped Lib. 4. Cap. 2. The Holy and Catholick Church professeth to serve God not by images nor by men nor aetheral powers but by Christ our Lord Catal. test ver lib. 8. Charls made many Laws and Ecclesiastical Constitutions His Ecclesiastical Constitutions which Ansegisus or Angisus Abbot of Lobien and then Arch-Bishop of Senonen gathered together with the Constitutions of Lewes and divided them into seven books Sinderus testifieth that they were in the Abbey of Saint Gallus and were Printed lately at Paris In the Preface he saith he had appointed these Constitutions with advice of his Priests and Counsellers and that he had followed the example of King Josias who indeavoured to bring the Kingdom which God had given him unto the worship of the true God Lib. 1. He commanded to try the learning and conversation of Intrantes he did forbid private Masses and appealed to the See of Rome but indirectly Ca. 10. He forbiddeth confusion of Diocies or that no Bishop should medle with any Parish of another Diocy he forbiddeth any books to be read publickly but what were approved by the Councel at Chalcedon cap 20. And cap. 42. he forbiddeth to worship Saints Cap. 82. He commandeth that Bishops suffer not the Priests to teach the people other things then are contained in or according to the Holy Scriptures Lib. 2. cap. 3. Although the authority of the Ecclesiastical Ministry may seem to stand in our person yet by the authority of God and ordinance of man it is known to be so divided that every one of you in his own place and order hath his own place and ministery hence it is manifest that I should admonish you all
so set in Paradise that by his free will only he could have continued in holiness according to the Pelagian errour In the second part they took it ill that although it be said The Elect are saved by the grace of God and life eternal is prepared for those Elect yet it is said that God hath chosen those Elect according to his foreknowledge without mention of grace as if it were grace that the Elect attain life and grace that life is prepared for them and it were not grace but foreknowledge that they are chosen which is manifestly contrary to the Catholick faith because God in chusing them whom he hath predestinate foreknew not their merits so as that there fore he hath chosen them or because he fore-saw that of themselves they would be good but the very election that of the mass of perdition they were made the vessels of mercy without any good merit it was only grace by which they were severed from the children of perdition for the Apostle diligently commends unto us this election not of merits but of grace whereby not the good works of any were foreknown but only divine mercy was prepared Rom. 9 For the children being yet not born nor having done any good or evil that the purpose of God according to the election might stand not of works but of him who calleth and 2 Tim. 1. according to his own purpose and grace which was given unto us in Christ ... In the third part they do note that the truth is denied and also confirmed by the testimony even of them who deny it while they say that God in his just judgement hath forsaken others that is the reprobates in the mass of perdition and that he did not predestinate but only foreknew that they would perish for how foreknew he only and did not predestinate that which by their own confession he did decree in just judgement Why dare man accept in part and deny in part the true and perfect predestination of the just judgement of God whereby he in his eternal counsel did fore-ordain the righteous unto life and the unrighteous unto punishment How hath he foreknown only and not also fore-ordained what by their confession he hath discerned in just judgement As if the Almighty God hath both fore-known and fore-ordained what in his just judgment he was to do unto the elect but did foresee and not fore-ordain what he was to do in the same just judgment concerning the reprobate seeing on both sides is the same judgement and the same righteousness whereby reward is given unto the righteous and punishment unto the unrighteous for if this predestination were violent or unjust or prejudicial unto any it should no way be beleeved of him in whom is no iniquity And seeing most manifestly it is not violent because it compelleth no man to be evil nor unjust because it punisheth them only which through their own fault continue in evil nor prejudicial because it pre-judgeth not any as if through his sentence and not their own merit they do perish what is blamed where only equity and righteousness is found Truly that doth Divine predestination towards men which Divine prescience also doth he foreknew that they would be evil but he did not by his fore-knowledge compel them to be evil he did predestinate them to be punished who did continue in evil nor yet did he compel them by that predestination that they were or did continue evil And this is his equity that who willingly continue in evil should be unwillingly punished ........ These things have we said to the end that if any thing be spoken unadvisedly upon occasion of obscure doctrine or a perplexed question it should not be maintained contentiously or by synodical authority but rather it may be as soon amended by acknowledging Divine truth Of Can. II. they complain that it is defined confusedly obscurely and too briefly and they oppose six Aphorisms out of an Epistle of Can. II. Pope Celestine unto the Bishops of France and two out of the Councel at Arausican which are First In the transgression of Adam all men have lost natural power and innocency and no man can by his free-will arise out of the depth of that ruine unless the grace of our mercifull God lift us up 2. No man useth well his free-will but by Christ 3. All the indeavours all the works and merits of the Saints should be referred unto the praise and glory of God because no man can please him otherwise but in so far as he hath given 4. God worketh so in the hearts of men and in free-will that every holy thought godly purpose and each motion of good will is from God because by him we can do any good and without him we can do nothing 5. We profess that God is the authour of all purposes and of all vertues whereby from the beginning of faith we go unto God and we doubt not but all the merits of man are prevened by his grace by whom it is that we begin to will or to do any good by which help and mercy of God free-will is not taken away but made free that of darkned it becomes light of wicked upright of fainting heal and of unwise provident for so great is the goodness of God toward all men that he would have those things to be our merits which are his gifts and he will give everlasting reward according to those things which he hath given 6. We confess that the grace and help of God is given even to every act and it is given not according to our merits that it may be meer grace that is given freely through his mercy who saith I will shew mercy on whom I will shew mercy 7. We confess free-will although it hath need of Divine help 8. The liberty of will being weakned in the first man cannot be repaired but by grace 9. The liberty of will then is free when it serveth not sin for it was given such from God unto the first man which being lost cannot be restored but by him who could give it and therefore Truth saith If the Son make you free you shall be free indeed The censure followeth if it be said We have lost the freedom of will in the first man as if after the transgression of the first man no free-will remain in men it is not agreeable unto truth because if there be no free-will of mankind how shall God judge the World But if it be therefore said because through the merit of his transgression we have lost the vertue of free-will as it was made in the first man take heed lest that which follows concerning the lost liberty of that will which we have received by Christ our Lord be so said as if since we are regenerate by Christ we have received such a condition and vertue of free-will that henceforth we may be such in this present life as that man was before sin that as he was living without
cause precedes not efficient but deficient that is the forsaking of the chief good and coveting inferiour things when the soul falleth from the love of God and coveteth inferiour things ..... But albeit God is not the cause of our ill will nor any subsisting nature but the affection of the reasonable creature falling from the love of the Creator yet we may not say that he is not the just revenger of our wicked thoughts or eternal Predestinator of just judgment and vengeance which this fellow would by such ambiguities make void Again this man saith There is no predestination of God but of them who are prepared for everlasting blessedness We know surely that this is an errour of this age ..... It is to be marked in the writings of the Prophets that the word predestination is not expressly mentioned yet because things concerning both predestinations appear and are declared most openly the Apostle most confidently useth their testimonies for confirming this doctrine and hath given them to be so understood by the Church teaching us by his authority and example and informing us that we should not contentiously and idly strive for the word predestination in the Oracles of the holy Prophets but by godly and peaceable understanding wheresoever the matter is manifestly declared we should without doubting acknowledge and maintain the predestination of God And if it be asked How shall the World be judged righteously whom the necessity of predestination forceth to perish Far be it that any of us should say it because it is most open blasphemy that God by his predestination forceth any man to sin and to perish by sin But by the judgment of predestination whom continuing in their sins he hath decreed to punish he rather calleth them from their sins and stirreth in them by hearing a wholsom terrour that they fearing may be amended and amending should not be damned It is also most false that the fellow affirmeth that there is no predestination of punishment for if punishment were not predestinate for the Divel and his Angels and all the wicked that are to be punished with them Truth would not say Go into everlasting fire prepared for the Divel and his Angels And where he saith Predestination is alwaies to be understood of the gifts of God's bounty it is also false for it is found and truly understood of the judgments of just damnation Of which damned through their own deserving and the just judgment of God when this man saith Cap. 14. § 4. that they are justly forsaken in the damned mass according to the merit of original sin and they are suffered to live wickedly and are at last to be condemned with everlasting fire even unwillingly and contradicting himself he saith no other thing but that in Divine judgment they are predestinate unto everlasting life for if all that mass be condemned certainly it is condemned in the just judgment of God and without doubt unto everlasting perdition and punishment And it is a wonder how he saith Cap. 14. That God hath predestinate pain unto sinners and hath not predestinate sinners unto pain for when he predestinated pain for them he was not ignorant who were to be punished And when he confesseth saying The foreknowed if God foreknew certainly who were to be punished with these torments what else did he when he prepared most certain pain for every one of them but predestinated them certainly for pain For surely these only shall suffer whom he hath foreknown to suffer and what is it that by unchangeable prescience he hath foreknown them for pain It was not to be feared that what he foreknew to be justly he hath not predestinated to do it justly There is indeed another condition of mens laws who so ordain certain punishments unto delinquents that nevertheless they know not those which do sin thus or which shall be tormented in these punishments and therefore they may appoint and prepare punishments for sinners and know not that the punishments are just and yet not appoint for punishments the sinners whom they know not at all but if they knew certainly the persons which are worthy of those punishments they might justly ordain them for the pain as they appoint the pain for delinquents as in the execution of judgment whom they find guilty of capital crimes they both rehearse unto them the death which is appointed by the Law and by open sentence they adjudge them unto death which is done by a certain knowledge of judgment that they dare appoint as punishment for sinners so sinners for punishments Seeing then both these are rightly and justly done in the Courts of men being informed and directed according to certain knowledge that they discern justly and irreprovably pain for sinners and sinners for pain and yet not any of those guilty persons is compelled unto sin by the Laws nor Judges but only because he who hath sinned is justly punished how much rather may we beleeve certainly that this is done in Divine judgment that because by eternal knowledge he knows the pain which in justice is due for sinners and the sinners to whom it is due seeing he causeth none to sin he predestinates most justly both punishments which he knows to be most just for sinners and sinners who are never unknown unto him but most certainly known by eternal verity for everlasting punishment So and more writeth Florus And the judgment of Prudentius is in the abovenamed history Vsser cap. 11 where among other things he shews that when Aeneas who had been a member of the Carisiac Synod was to be ordained Bishop of Paris Prudentius being called unto his ordination did excuse himself by Letter and sent unto Wenilo Metropolitan of Senonen four articles which if the elect Bishop would not subscribe he did protest that he would no way consent unto his ordination These Articles are First That he confess that as free-will is lost in Adam by merit of disobedience so it is restored unto us by our Lord Jesus Christ and freed now in hope but afterwards really as the Apostle saith We are saved by hope that nevertheless we have alwaies need of the grace of the Almighty God for every good work whether for thinking or beginning or working or perseverantly perfecting and that without that grace we can no way either think or will or do any good 2. That he beleeve and confess that in the most high and secret purpose of God some are by the gracious mercy of God before all ages predestinated for life and some by his unsearchable righteousness are predestinated for pain to wit that whether in them which shall be saved or condemned he hath predestinated that which he foreknew he would do in judging as the Prophet saith Qui fecit quae futura sunt Esa 45. juxta LXX Interp. 3. That he beleeve and confess with all the Catholicks that the blood of Jesus Christ was shed for all men beleeving in him through the world and not for
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
and what it is to eat his flesh and to drink his blood He who eats my flesh and drinketh my blood abides in me and I in him that is to eat his flesh and to drink his blood to abide in Christ and to have him abiding in us and therefore who abides not in Christ or in whom Christ abides not without doubt neither eats he Christ's flesh spiritually although carnally and visibly he do press with his teeth the Sacrament of the Body and Blood of Christ but rather he eats to his own judgment the Sacrament of so great a thing who being unclean did presume to come unto the Sacrament of Christ which no man takes worthily but who is clean Hence we see that Haymo thought wicked men cannot eat the body of Christ but only the Sacrament of it and whosoever eats Christ's flesh abides in Christ and is immortal therefore he did not beleeve Transubstantiation And here again he confirms the perseverance of them who have true grace In the Homily De Passtone Christi secundum Matth. he saith After he had supped he gave them bread and wine to wit in a mystery of his body and blood for because bread strengthneth the heart of man and wine augmenteth blood in man justly is the bread turned into the body of Christ and the wine into his blood not by figure or by shadow but in truth for we beleeve that it is the flesh of Christ in truth and likewise his blood but because human frailty is not accustomed to eat raw flesh and to drink blood therefore the same flesh is translated into bread and his blood into wine And in the next page he saith He gave it unto his Disciples and said Take ye eat ye This is contrary unto them which give the Eucharist unto dead men for when the Lord had said Take ye presently he adds And eat ye because it is not sufficient to take unless each do eat it to his salvation because what they could not take in their life they shall not be able to take after death Likewise taking the Cup he gave thanks and gave it unto them and said Drink ye all of it that whosoever takes should drink Here is Transubstantiation will a Romanist say But observe first How can the opinion of Transubstantiation stand with the preceding testimony 2. He speaks here as Remigius did before to wit not a substantial change but a real change in respect of use and condition 3. He saith Christ's flesh is translated into the bread as well as he saith the bread is turned into his body but this they will not maintain and neither of them is done substantially and yet both really to wit as he saith in the first words in a mystery 4. He saith expressly Christ gave them bread and commanded to eat therefore it is still bread and must be eaten The bread is such bread as strengthneth the heart and the wine is such wine as augmenteth blood therefore the substance of bread and wine doth remain And here he condemns another practise of the Romanists which although they do not profess in writing yet I have heard credibly reported that they do as baptize dead children so put bread or the hosty into the mouths of the elder persons when they are dead This Haymo writ also a large Commentary on the Revelation wherein though he fail in the application of the Prophetical part as not knowing what was to come yet is he Orthodox in doctrine and contradicts the present Romish Church in many particulars and as once I have said before we look upon the pure mettle and leave the dross In lib. 1. at the words Grace and peace he saith It is to be noted that it is not said Peace and Grace but grace is premitted and peace follows because none can attain the peace of reconciliation unless the grace of mercy prevene him because that we may come to the peace of God we are prevened by the grace of God and generally all things which we have from God whether in faith or in work in abstinence fasting and other things are given to us freely of his only mercy On Cap. 2. at the words I will make him a Pillar in the Temple he saith None doubteth that the Temple of God is the Church of the Elect .... The Lord then saith Who overcometh understand ye the temptations of the Divel worldly lusts and carnal delights I will make him a Pillar in the Temple of my God that is I will make him strong in good work that he shall not fear any loss but moreover by the strength of his fortitude that is by his example and doctrine he may sustain the Church And where it is said He shall not go forth any more it is manifestly known that he had gone forth .... but being recalled he shall go no more forth that is he shall be separated no more from the grace of Christ As in this place so in a hundred more of that Commentary he calleth the member of the Church the Elect and he speaks oft of their perseverance In lib. 2. on cap. 3. at these words I will sup with him he saith The head supped with the members and the members with the head because Christ died for the Elect and the Elect die with him that they also may perfect the will of the Father Christ feedeth us because he inlightneth us with his faith and on the other side we feed Christ when we do delight him with our faith and works On cap. 8. at these words And another Angel came and stood before the Altar he saith This other Angel is the man Christ-God of whom the Prophet saith His name shall be called the Angel of the great Counsel for he is the messenger of the Father's will which came and stood before the Altar with a golden Censer to shew that he is the true High-Priest of good things to come for it is the ministry of a Priest to stand at the Altar and diligently to burn the Incense being prepared with spices for he is the Angel of Angels and the High-Priest of Priests Moreover before the Altar that is before all the Church which burneth with the fire of God's love and offereth unto God a true sacrifice that is a contrite heart killing kimself that he might be a living and reasonable sacrifice For before this Altar standeth the Angel that is the true High-Priest by whom we send all our Sacrifices unto God the Father wherefore also the Priests in all their prayers make mention of him that by him they may be heard saying Through our Lord Jesus Christ ..... To this Angel the Incenses are given that he should offer them unto the Father upon the Altar that is upon himself by whom the godly do direct unto the Father their prayers and all their works as it is written If any man sin we have with the Father an Advocate Jesus Christ the just and he is the propitiation for our
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
the Chair of Peter as they speak were so abhominable and wretched what is become of the line of succession whereof they boast And since that wicked generation did continue so long space of time from whom have they ordination in the following ages And here we may remember what Pope Gregory the I writ on Iob. lib. 34. cap. 2. I will yet declare a sadder thing by the fearfull order of hid dispensation ere that Lemathan shall appear in that damned man which he shall assume the signs of vertue shall be withdrawn from the Holy Church for prophecy shall be hid the vertue of abstinence shall be diminished the words of doctrine shall cease and no miracles shall be seen Which things indeed Divine dispensation will not take away altogether but he sheweth not these openly and in plenty as in former times And this is done by admirable dispensation that by one thing both the piety and justice of God may be fulfilled for while the signs of vertue being withdrawn the Church seems more contemptible both the reward of good men groweth which do esteem her under hope of heavenly things and not for present signs and the mind of wicked men against her appears the more easily who neglect the promised invisible things while they are not ingaged by visible things Therefore while the humility of Beleevers is as it were destitute of the multitude and manifestation of signs by the terrible trial of Divine dispensation mercy is bestowed on good men even by the same means whereby just wrath is heaped upon the wicked So far he Now what do these two Cardinals in these their lamentations and that Pope in this fearfull Prophecy of Divine dispensation but confirm what is the usual doctrine of the Reformed Churches that The Church did lurk for a space of time But the Romanists in these daies will not hear this and the deluded people are made to beleeve that the Church of Rome hath continued through all ages in glorious Majesty And yet even in these darkest times were some witnesses of the truth although not without some dross of the corrupt age 2. Ambrosius Ausbert a French Monk in the beginning of this Century writ Commentaries on the Psalms and Song of Salomon and ten books on the Revelation out of which I have selected these testimonies Lib. 3. cap. 5 The old and new Testament are called one book because the new cannot be separated from the old not the old from the new for the old Testament is the new vailed and the new is the revelation of the old ...... The Lord said unto Peter bearing the type of the Church Thou art Peter and upon this Rock will I build my Church as if he had said Upon me will I build thee Lib. 4. cap. 8. It is no wonder that our prayers and tears are offered unto God not in our name but by the great High-Priest seeing Paul exhorts us saying Through him let us offer up the sacrifices of praise unto God Lib. 5. cap. 11. When God rendreth reward unto his servants he rewardeth his own gifts in them for he would not say He rendreth a reward unless he had gotten the works of reward but we could not have the works of reward unless we had gotten from Him that we were able to work in this sense we ask daily Give us this day our daily bread if it be ours why ask we it daily to be given us It is ours by receiving which was not ours by having Lib. 6. cap. 13 The book of Predestination as it containeth the Elect written in it by unmovable eternity so by no means receives it the Reprobates to be written in it But why so If this be asked of me I answer briefly Because God is most good mercifull meek and just mercifull because he freely saves some sinners just because for the merit of reprobation and not without justice he condemneth the ungodly Lib. 8. cap. 17 If the â—lect follow prevening grace and the Reprobates cannot accuse his justice And Cap. 19 Grace goeth before a man to shew him the way whither he should go and grace follows him to move him unto that which it shews ..... In this we give glory unto God when we confess that by no precedent merit of our good works but by this mercy only we have attained so great dignity Lib. â—0 cap. 22 How doth he which will take that blessed water if it be given to each one freely And truly saith the Apostle It is not of him that willeth or runneth but of God who shews mercy How can he who willeth take it but because in both these the mercy of God is commended which both makes the unwilling to become willing and also freely bringeth the willing unto that which he desireth As if the giver of that grace were saying Who being freely inspired hath begun to desire heavenly things let him be confident that he may freely attain those things for no other but who willeth takes the water of life freely because none other is brought unto eternal life even freely but he who beginneth first to will being prevened by grace Hence is it said God worketh in us both the will and the deed according to good pleasure But the Apostle seemeth to contradict this when he saith To will is present with me but how to perform that which is good I find not But know that whereas he saith To will is present he knew that he had received from God that whereby he would which he himself proveth saying What hast thou that thou hast not received Understand Nothing at all Say then Who thirsteth let him come ... that is who being unwilling is made willing by no preceding merits of good works but by the gracious will of God let him drink aboundantly of the water of eternal joy out of the invisible fountain 3. Theophylact Arch Bishop of Bulgaria in the beginning of this Century writ on the four Evangelists and the Epistles of Paul His testimony is the more to be accounted because Christophor Porsena Prior of Saint Balbina in Rome which did first translate his works and then dedicated them unto Pope Sixtus the IV. testifieth of him that as a Bee he hath gathered into his Honey-hive the most approved sentences out of many Authours especially out of Chrysostom as out of a golden fountain he had drawn very golden interpretations And Berald who at the order of Michael Bodet Epist Lingonen did review that Translation when it was to be reprinted An. 1533. by Iod. Bad. Ascens saith in his Epistle unto the Reader This is certain enough that all these Commentaries are pious and orthodox and differ far from those things which the multitude of I heologians in these daies do with much pride beat into the ears of the unlearned people for he not only expounds the Apostles mind every where but likewise refert sapit ac spirat he resembleth savoureth and breatheth it which or how few it can be justly
had made the death of Christ unprofitable unto themselves which certainly is horrible to be spoken and very lamentable seeing that death brought salvation unto many This was the mind of Basilius also and nevertheless we find in the Gospel That he might give his life a ransom for many to be expounded for all Cap. 10. Can never with these sacrifices which were offered year by year ..... If they being once offered had been available they should no more have been offered but when the oblation was made year by year and often it is clear that they were too weak for bringing salvation unto them who were desirous of it and therefore after the first offering followed another and again and again another for amongst Drugs that are called most valid and efficacious which being but once applied or drunken doth heal and cure but what must be often changed and applied hath the less vertue of healing and doth no good unto the sick But one may ask Do we not offer without blood Yea indeed but then we remember the death of Christ and we have but one oblation and not many seeing He is offered but once for we offer him continually or rather we remember his oblation even as if at this time He were sacrificed wherefore it is certain that we have but one sacrifice and the Law had many although as it is said before it was offered the oftner that it might be the more profitable unto many which nevertheless is far otherwise But our sacrifice as I have said is but one and once offered and continueth whole both in this life and that to come and it is more perfect for it is but one blood and once poured forth and one body although it was offered for many and it is not many as it is but one sacrifice which is offered for we do offer that continually as if it were present So far from Theophylact. But here some may object that Theophylact agreeth not with the Reformed Church in Theophâ—lact is vindicated many particulars It is true and therefore I say often we must make separation of the dross from the pure gold but his difference is supposed to be greater then it is Porsena in his Epistle unto the Reader before the Gospels saith Theophylact follows Chrysostom concerning free-will and faith and some other things and therefore in expounding some places he is somewhat more violent which I say that herein you should use discretion which knowest thy self to be addicted unto the Canonical Scriptures only and not to scar thee from reading of him as some are wont when any passage displeaseth they throw the book away So say I in reading of any book written by man we who are addicted to the holy Scriptures only must use discretion But it seemeth Porsena speaks not this unto Papists because they are not addicted to the holy Canonical Scriptures only and he saith that Theophylact is more violent in expounding some places where certainly Porsena understands that he crosseth the Tenets of the Romish Church But this may be more clear by particulars 1. Porsena hath often marked the margine with liberum arbitrium as if Theophylact did in point of free will there assert the Romish errour concerning free-will and I know that others do alledge his testimony against the doctrine of the Reformed Church howbeit he speak nothing against us nor for them as is clear by inspection of particular places On Luk. 15. fol. 103. on the margine is Liberum arbitrium and in the line is The substance of man is rational whereupon followeth free-will for all rational creatures have a free-will and the Lord hath given them reason that they may use it freely c. It is clear that Theophylact speaks there of the nature of man absolutely or without any relation to any particular condition of man before the fall or after the fall and he speaketh against the Stoicks and Manicheans which did hold that the actions of men were carried by fate or pressing necessity and therefore it follows there If God would have us to be compelled he had not made us rational and of a free-will On Ioh. 6. at the words Will ye also go away he saith The Lord saith not Go ye away for this had been to repel them but he asketh will ye go away whereby he makes it free whether they will follow him or not and he sheweth that he will not have them to follow him in fear On these words also hath Porsena fixed Liberum arbitrium As also on Mat. 16. at the words If any will follow me he saith to the same purpose The Lord saith If any will to shew free-will and not coacted vertue These and many more places are clearly spoken against the necessity of fate or coaction which now is not controverted But if you ask By what power is an unregenerated man converted he hath said it already on 2 Cor. 4. and Eph. 1 and 2. Or if you ask By what power doth a regenerate man continue in the faith and practise of godliness Theophylact teacheth that on Phil. 2. at the words For it is God who worketh in you both to will and to do Whereas he had said with fear and trembling now he saith that they need not fear for I have not spoken so that ye should despair but be the more wary for if ye take heed and be diligent God will make all perfect for it is he which makes you prompt to such a good will that we will good things and also bringeth such promptitudes of our mind unto an end for God worketh in us both the will that is he inableth you that ye desire good things and he will augment this good will and kindle it that it may be the more fervent ..... the Apostle takes not away free-will but willeth that we should alwaies give thanks unto God and committed all unto him Mark saith Theophylact but this manner of speaking he saith in you who work your salvation with fear and trembling for in such men which are willingly led unto good God worketh all things According to good will that is that it may be fullfilled in you what is acceptable unto God ..... for God will inable us to live rightly although it were no other cause but only this because so he willeth 2. It is objected that Theophylact and election by foreseen faith or works saith that election was made upon the fore-sight of faith and good works as on Eph. 1. it is When he saith He hath chosen he pointeth forth both the mercy of God and their vertue to wit whom God had separated as who were to be good I answer In these words Theophylact toucheth not the moving cause of election but only teacheth that God had chosen none but such as were to be good and godly and this he insists oft upon against them which held that faith or profession of faith is sufficient to salvation although men do not
one and so it may be understood of other vertues And these good motions or affections are merits and the gifts of God whereby we attain meremur both the increase of them and other things which consequently are given unto us here or hereafter Here if we remember what was said before from lib. 1. Dist 41. A. there is no merit of mercy and then consider how he here defineth merit to be a good motion of the minde and remunerable it is plain that he thinketh not man deserveth a reward nor that the reward is given for the work but that God of his mercy giveth more grace and other things here and hereafter unto them which being healed by grace have good motions of minde And this is the large and improper use of the word which is not seldom among the writings of the Ancients since and in the time of Pelagius And in the Section G. he hath these words out of Augustine When God doth crown our merits he crowneth nothing but his own gifts wherefore eternal life which God rendereth unto preceeding merits because even these merits whereunto it is rendered are not of us but wrought in us by grace even that life is rightly called grace because it is given freely or graciously neither is it therefore graciously because it is not given unto merits but because even these merits are given by grace unto whom it is given But if the word merit be taken properly it is a work not owed for which a proportionable reward is given and in this sense neither Lombard nor any of the meer Ancients did use that word how beit he useth it oft in that larger sense Dist 32. B. Behold he Augustin sheweth clearly that sin is dimitted in baptism not that it abideth not after baptism but because its guiltiness is abolished in baptism and he sheweth also that it is dimitted the same way because by the grace of baptism concupiscence it self is tamed and minished Lib. 3. Dist 25. A. That is sound faith whereby we believe that no man whether of riper or less age can be freed from the contagion of death and obligation of sin which he hath contracted in his first birth but by the one Mediator between God and men Jesus Christ by the most wholesome faith of which man and the same being God the righteous were saved which did believe that he was to come in the flesh for their faith and ours is one and the same therefore seeing all the righteous before the incarnation or after it did not live nor do live but by faith of the incarnation of Christ certainly that which is written There is no other name under heaven by which we must be saved was powerful to save mankinde from that time in which it was defiled in Adam In lib. 4. he speaketh much of the conversion of the bread and wine in the Sacrament And Dist 11. he saith But if you ask what sort of conversion it is whether formal or substantial or of any other sort I am not able to define it and I acknowledge it is not formal because the kindes of things that were before do continue both taste and weight C. If you ask the way how it can be I answer shortly the mystery of faith may be safely believed but not safely searched In Lombard's time transubstantiation was not an Article of faith Dist 12. It is asked Whether that that the Priest doth is properly a sacrifice or if Christ be sacrificed dayly or if he was once onely sacrificed It may be answered shortly That which is offered and consecrated by the Priest is called a sacrifice and oblation because it is the remembrance and representation of the true sacrifice and holy offering that was made upon the altar of the Cross and Christ died once on the Cross and there was offered in himself but he is dayly offered in the Sacrament because in the Sacrament is a remembrace of that which was once done Wherefore Augustin saith We hold it sure that Christ rising from death dieth not now and nevertheless lest we forget what was done it is kept in our remembrance every year to wit so oft as the Pascha is celebrated Is Christ killed so oft but onely a yearly remembrance representeth what was once done and so maketh us to be moved as if we saw the Lord on the Cross Here we may observe that where it is said sed tantùm anniversaria recordatio the Masters of Lovane have turned that tantùm into tamen the one is exclusive but that they love not In lib. 3. Dist 22. D. It is asked whether it may be said conveniently that the Son of man or that man came down from heaven or be every where as the Son of God or God is said to have come from heaven and to be every where To this we say if the meaning of that sentence be referred unto the unity of his person it may be safely said but if to the distinction of natures it can be granted no way Dist 27. F. That command Thou shalt love the Lord with all thy heart is not at all fulfilled by man in this life but in part and not wholly because we love in part as we know but in part Therefore Lombard did not believe perfection of mans obedience not works of supererogation In many other particulars he is contrary to the Canons of Trent It is true he was the first that hath The number of the Sacraments named seven Sacraments the Fathers in former times took the name in a large sense as Augustin calleth the sign of the Cross a Sacrament contra Faust lib. 19. cap. 14. and on Psal 106. he calleth the several mystical or allegorical sentences Sacraments and after this the Glossa on Gratian Dist 100. c. Siquis calleth the consecration of the altar a Sacrament and Dist 26. c. Acutius it saith The Bishop is a Sacrament and Tho. Aquines Sum. par 3. q. 6. giveth the name to sundry other things If then we will reckon all that were called Sacraments they will draw nearer the number of seventy then seven But when the ancients speak more properly of the Sacraments of the New Testament they do name but two as I have noted in some already But then first did Lombard make this reckoning Lib. 4. Dist 2. The Sacraments of the new Law are baptism confirmation the bread of blessing that is the Eucharist pennance extream unction order marriage whereof some give remedy against sin and bestow helping grace others are onely for remedy as marriage some do support with grace and vertue as the Eucharist And in the margin it is said Nec hic recte sentit Magister And there is no small controversie among their School-men for five of them to wit who was the Author of them in what part of the Scriptures have they any ground what is their sign Nevertheless the Councel of Trent hath accursed all men who hold that there be more or fewer
fear laese-Majesty lest it seem that I deserve the gibbet as opening my mouth against the heaven nevertheless because Wido Cardinal of St. Potentiana beareth witness with the people I dare not altogether contradict them for he saith There is a root of duplicity in the Roman Church and I do ingenuously profess I never saw more honest Clergy-men then in the Church of Rome but seeing you press and command me and it is not lawful to lye unto the holy Ghost I profess ye are not altogether to be followed in your works for he who dissenteth from the truth is a Schismatick and Heretick but of the mercies of God there be some who will not follow all our works but I fear lest while you continue asking these things as you are pleased you hear from your foolish friend things that will not please you Why is it Father that you search other mens lives and search not your own all men rejoyce with you you are called the father and Lord of all men and all the oyl for sinners is poured on your head If you be a Father why cravest thou gifts from thy children or if thou be a Lord why causest thou not the Romans to stand in awe of thee and having brideled their presumption bringest them not again into the faith But thou wilt preserve the City unto the Church by thy gifts did Pope Sylvester so conquer it thou art a Father in the by-ways and not in the right ways it is to be conserved by such means as it was purchased c. The Pope told him the fable of the members grumbling against the womb and the same said he would befal unto Christendom if they should not resort unto Rome their head And then the Pope smiling at the mans boldness did require him that how oft he heard any thing spoken amiss of him he would presently advertise him Without doubt this Bishop had more things in his minde which he uttered not P. Morn in Myst ex Io. Sarisbu in Policrat lib. 6. cap. 24. In the same work lib. 6. cap. 16. he saith The Roman Legates do so rage as if Satan were come forth from the face of the Lord to oppress the Church oft do they harm and herein they are like the divel that they are called good when they do not evil with them judgement is nothing but a publick reward they do account gain to be godliness they do justifie the wicked for gifts and vex the afflicted souls they adorn their tables with silver and gold and rejoyce in the worst things seeing they eat the sins of the people they are clothed with them and in them do they riot many ways whereas true worshippers should adore the Father in the Spirit if any do dissent from them he is judged a Schismatick or Heretick O that Christ would manifest himself and openly shew the way wherein men should walk Lib. 7. cap. 10. We should be servants unto the Scriptures and not domineer over them unless one will think himself worthy to rule over Angels Cap. 17. One cometh into the Church trusting in the multitude of his riches and followeth Simon nor findeth he any that saith thy money perish with thee Another feareth to come unto Peter with his gifts yet privily Jupiter slideth in a shower of gold into Danae's bosome and the incestuous wooer entereth so into the bosome of the Church The Author of Catal. test ver lib. 14. sheweth ex Petro Paris Cantor in Abbreviat Verbo how this John did oppose the Pope and the Cardinals when they would enjoyn some new Rites and said ye should be so far from enjoyning new Rites that ye should rather take away some ancient ones albeit they were profitable for Christians are much burthened with the multitude of these useful traditions ye should rather endeavor that the word of Christ may be kept for now it may be objected unto us that the commandments of God are made of no effect in respect of mens traditions 8. Edmond Rich Arch-Bishop of Canterbury about the year 1181. was The cause of the ruine of the Church wont to say By gifts that are given on the one side and taken on the other Christianity is already corrupted and it will fail ere they be aware unless they be so wise as to cure themselves from this pest By these gifts some do understand not so much what was given by Intrants as what the Popes and Bishops gave to stop the mouths of such as spoke against their vices and errors to divert their reproofs Catal. test ver 9. Petrus Blesensis once Chancelor of Canterbury and then Bishop of Rotomagum for his learning and honesty of life was in great favor with Princes and Prelates saith Trithem He did very sharply rebuke the manners of the Clergy especially that they did abuse the power of the keys to satisfie their avarice In Epistle 25. unto a friend who was an official of a Bishop he saith Because I love thee affectionately in the bowels of Christ Jesus I have decreed to exhort thee with wholesome admonitions to come timely out of Ur of the Chaldees and from the midst of Babylon and forsake the ministry of that damnable stewardship I know covetousness hath subverted thy heart in so far as thou art become an official unto a Bishop I think officials have their name not from the nown officium but from the verb officio all the business of the official is in lieu of the Bishop to strip and excoriate the silly sheep which are concredited unto him these are the Bishops blood-suckers spuing out other folks blood after they have drunk it the riches which the wicked hath gathered he shall spue it out and God shall draw it out of his belly these are as a spunge in the hand of a strainer what he hath gathered by oppressing the poor goeth unto the Bishop's pleasures but to the official's torment as the bees gather honey not for themselves but for others so ye gather riches not for your selves but for others these are the privy doors by which the servants of Bell do thievishly carry away the sacrifices which the King had laid on the table so the Bishop taketh away other mens goods with long hands and layeth the blame of the crime and infamy on the official they have their eye on the reward but look not to the fatherless and widow what is done under pretence of counterfeit Religion and justice availeth not unto life nor edifieth unto salvation Saul did spare the fattest of Amaleks flocks as if he would sacrifice unto God and he did provoke God unto wrath I could the more patiently endure that damnable office if thou wert not eminent in the knowledge of the holy Scriptures these causes and judgements wherein thou hast entangled thy self imprudently I will not say impudently are fitter for a secular man a learned and ecclesiastical man should not meddle with secular affairs I wish that thou wouldest forsake these noisome
and reward do flatter the Popes and teach new doctrines and are not ashamed to say That the Pope is not subject unto the authority of an holy Councel and the Pope may judge all and be judged of none but should be left unto the judgment of God only even although he draw after him souls by droves into Hell They consider not that these be the words of Popes inlarging their own phylacteries or of their flatterers And because these words are easily refuted they run unto the words of Christ not regarding the meaning of the Spirit but the fancies of their own brain and the prattle of the words Thou art Cephas by these they will make the Pope the head of the Church And I will give thee the keys And I have praied for thee And Whatsoever thou shalt bind on Earth And Feed my Sheep And Cast thy self into the Sea And Thou shalt be a Fisher of men And Christ commanded to pay Tribute for him and him All which these men do wonderfully proclaim but they do altogether despise the Expositions of the holy Teachers c. Aene. Sylvius in his Comment de gestis Concil lib. 1. makes oft use of this Oration 17. In the same Councel Lewis Cardinal of Arelatensis did maintain these positions More credit is to be given unto a private Presbyter if he have better warrant of Scripture or reason than unto a Pope or whole Councel Councels have erred and have been corrected and contented to be directed by a Presbyter as the most famous Councel of Nice was by Athanasius when he was a Presbyter Councels consist not only of Bishops but of Presbyters also for in the Councel of Chalcedon are said to have been 600. Priests which is a name common to Bishops and Presbyters and in other Councels they seak neither of Bishos nor Priests but of Fathers which is also a common name And the power of the keys is given unto the whole Church in Bishops and Presbyters and now according to the teslimony of Hierom Bishops are above Presbyters by custom rather than by constitution for even Paul calleth Presbyters Bishops in his Epistle to Titus These that are called Bishops stand in aw of Kings for their worldly wealth more than of God for their souls whereas the multitude of Presbyters here present despise the world and their life for the love of the truth He insisteth much on this point because Antonius Panormitan would not give a decisive voice unto the Priests Aen. Sylvius ibid. 18. Paul Episc Burgensis and Spanish Orator whom Aen. Sylvius calleth Decus Praelatorum held in that Councel that a Councel is above the Pope and when it is lawfully assembled even without his consent he hath not power to dissolve discharge or adjourn it This he proves by the Law of God and of Man at last he useth an argument from natural reason and testimony of Aristotle and said In all well established Kingdoms that is chiefly looked unto that the Kingdom may do more than the King if it be contrary wise it is not a Kingdom but a Tyranny It is so with the Church she should have more power than the Pope Whereupon Sylvius writes more fully saying The Pope is in the Church as a King in his Kingdom but it is absurd that a King hath more power than all his Kingdom therefore the Pope should not have more power than the Church But as sometimes Kings for their evil administration and Tyranny are excluded from the whole Kingdom so without doubt the Roman Pope may be deposed by the Church that is by a general Councel In this matter I make no account of them who give so large Power unto Kings as if they were tied unto no Laws those are but flatterers and prattle otherwise then they think For although it be said Moderation is always in the Prince that is to be understood when there is reason to decline from the words of the Law He is a King who watcheth over and procureth the common good who delighteth in the prosperity of the Subjects and who in all things he doth aimeth at the welfare of his people and if he do not so he may be called not a King but a Tyrant looking only unto his own interest ...... If we see a King dispising Laws robbing his Subjects deflouring Virgins and doing all things at his pleasure will not the Peers of the Land conveen put him away and advance another who shall swear to rule by Laws So reason and experience do teach The same should be in the Church that is in the Councel and so it is manifest that the Pope is subject unto the Councel saith Sylvius 19. A Greek Abbot had a Sermon at that Councel and began thus Lo Souldiers cast away the works of darkness There he rebuketh the Clergy that they had lost their spiritual armor and he exhorteth the Fathers to Reform the Clergy or else the Church will perish Catal. test ver 20. James de Guitrod a Carthusian lived about the year 1440. among other Books he wrote De septem statibus Ecclesiae in Apocalypsi descriptis There he accuseth the Pope and his Court that they do continually hinder the Reformation of the Church and that they do alwaies tremble at the naming of a Councel He wrote another Book De errorib Christianorum modernis where he noteth not onely the vices of People and Clergy but their Idolatry their Pilgrimages and gadding to Images their Miracles feigned for avarice He saith Christian Religion is in derision with Infidels because of so many impieties and vanities of Christians Men accept and love one another for their works but God accepteth the work for the man and therefore every man should first indeavor to be reconciled unto God before he can hope that his works can be accepted In another Book De causis remedus passionum he rebuketh the pride of Prelates and saith plainly They have the place of Antichrist and not of Christ and their pride is the pride of Lucifer 21. John Gochius Priest of Mechlin then avouched that the writings of Albeâ—tus Thomas and other Sophists taken from the muddy channels of Philosophy do more obscure then inlighten the truth they fight against the Canonical truth and against themselves they smell of the Pelagian Heresie The Scriptures should be followed and all other writings should be examined by them even the Decrees of Popes and Councels Monkish vows are not profitable unto godliness and are contrary unto Christian liberty Works are not satisfactory unto God's justice but we are justified through the only mercy of God by faith in Christ and not by our deservings Sin remaineth in the godly but is not imputed unto them and is forgiven for Christ He refuteth them who do mince sin in the godly Catal. test ver lib. 19. 22. Nicolaus Cusanus Bishop of Brixia is by Aen. Sylvius called Hercules of Pope Eugenius and he lamenteth that so noble a head had strayed into the
and in this confidence I will never be ashamed for the oil of mercy is not kept without the vessell of assurance this is the confidence of man to mistrust himself and rely upon God to trust in our own works is not faith but unbelieff sins are remitted by the mercy of God and we should believe that sin can not be forgiven but by him against whom we have sinned and who can not sin and by whom only all sins are pardoned In the end when unto his lingring sicknes was added an hot fever he held the crosse in his armes saying Abide in mee ô sweet Saviour that I may abide in thee He took the sacrament in both kindes and repeating the same words he rendred his most glorious soul unto God who gave it So Ja. Thuan. hist Lib 21. and Pe Soave hist conc Tri. lib. 5. saith After his death Constantius Pontius was committed to prison for suspicion of heresy who was Confessor of Charles the Emperour in time of his solitariness and in whose armes he died This Pontius died in prison and Philip caused one to burn him in effigie and used such cruelty against his dead body that many were amazed and looked for no mercy from him who had been so merciless to that man whose infamy was not without the aspersion of his dear father II. FERDINAND II. assembled the Electours at Frankford and shewed the renuntiation of Charles this was accepted and he was received by them He sent for confirmation of the Romane Court Ere the Ambassadour was heard the Cardinals object The Imperiall seat can not vaike but by death or deprivation or eiuration and the last two belong unto the Pope only for as the Pope only can depose so eieration can be made before him only as for anything that had passed in Germany it was done by hereticks which have lost their power and therefore Ferdinand should purge himself in judgement and do pennance and send his Proctour with full power to renounce all that was done and he should submitt all unto the pleasure of the Pope only When the Ambassadour craved to be heard the Pope said Charles could not renounce but in his presence only nor can Ferdinand accept without his consent therefore he must satisfie within three months for such things as the Cardinals have to lay unto his charge So his Ambassadour was not heard Grisman advertiseth the Emperour who willed him to shew that if he were not admitted within three dayes he should make protestation that seing he had waited so long and could not be heard to the dishonour of his Master he will return that the Emperour may advise with the Electours what shall be most expedient unto the Imperial dignity Briefly Ferdinand could not be confirmed at Rome untill Pope Pius 4. Thuan. hist Lib. 21. An. 1559. Ferdinand held a Diete at Ausburgh where the Oratours of sundry Nations vere present and the Protestants did present their grievances to wit that albeit peace of religion was concluded confirmed by subscriptions seales yet the judges of the Chamber had enacted strict lawes in mixt causes against them and seing controversies do depend on religion they should be suspended conforme to the Articles of peace nor would the Popish Princes and Magistrates suffer their subjects freely to professe the Augustan Confession nor suffer them to sell their lands as the Articles do permitt that they may dwell in other territories but they imprisoned them or sent them away empty The other party wanted not replies The Emperour appoints another meeting when his Deputies shall hear both parties more fully The Protestants were content if a like number of Judges were chosen of both parties At that time they petitioned that liberty might be granted unto bb and clergy but it was not granted Ferdinand was addicted to Popery yet was not an enemy to Protestants Ere he was Emperour he was continually for warrs but afterwards he was desirous of peace He caused his son Maximilian to be chosen King of the Romanes An. 1561. and died An. 1564. CHAP III. Of diverse COVNTRIES IN the year 1516. Pope Leo X. under pretext to collect money for wars The occasion of the Reformation against the Turk sent indulgences through all Christendom granting pardon of sins both for guilt and punnishment unto all which would give money and extending this grace unto the dead if any would buy for them for his will was that for whomsoever the disbursment was made albeit they were in purgatory they should be free from their pain granting also liberty to eat eggs and milk on fast daies and to choose a Confessour unto themselves c. He began to distribute this harvest ere it was well sown giving unto certain persons the benefit to be reaped out of certain Provinces and reserving what pleased him for his own treasury Especially he gave the gain of Saxony and other parts of Germany about the seacost unto his Sister Magdalen and her husband Francis Cibo the base son of Pope Innocent VIII for recompense as he pretended of the charges the house of Cibo had sustained in the daies of Alexander VI. who was an enemy to the house of Medices and had chased Leo and others of that family out of Rome Magdalen living then at Genua agrieth with the B. Angelus Arembold and he proclaimed to give that power of selling these indulgences in Germany unto any which would ingage to bring up most money even so sordidly that none of credit would contract with him yet he wanted not merchants Pe. Soave in Hist. Conc. Trident. and he went into Denmark and Sweden Among these merchants was John Tecelius a Dominican who was once condemned by the Emperour Maximilian for adultery to bedrowned in the River at Ispruck but by intercession of Duke Frederik had escaped At this time returning into Germany he began to teach how great power he had from the Pope that albeit a man had defiled the Virgin Mary and had got her with childe he had power to forgive that sin for money and he had power to forgive not only sinnes already committed but whatsoever in one shall committ afterwards Shortly comes forth a little book under the name of Albert Bishop of Mentz commanding the pardoners to set forth these indulgences most diligently Joann Sleidan Commentar Libr. 13. It was the custom of Saxony that the Augustinians were imployed in the selling of Indulgences but Tecelius would rather employ the Dominicanes and they spent prodigally in taverns what others did spare from their necessaries to buy the pardons So the luxury of the pardon-mongers and the preaching of the Dominicans were scandalous to very many of all estates and the Augustinians took it ill that they were deprived of their priviledge Pe. Soave Iby II. MARTIN LVTHER was borne in Islebia a town of Mansfield The beginning of Martin Luther An. 1483. in the 22 year of his age he had finished his course of Philosophy in Erford
countrey c. He had gone into Embden and lived there untill the year 1557 when he sent the book with the dedication unto the States of Holland That book was written in way of a dialogue between Theophilus and Lazarus of which I add a passage or two Lazarus asketh Whereunto doth the Spirit lead the children of God Thophilus answereth Vnto the love of holiness and hatred of sin they are also said to have a delyting and resting heart upon the bountifulness of our heavenly Father in all their necessities sufferings and adversities for the power of Christian faith is of such virtue that it drives through all persecution and suffering unto the acknowledging and feeling of the good will of God toward us with which will of God a Christian believer is so well satisfied that he strives no way against it that the vile flesh of old Adam should suffer here and the wicked will should not have always the dominion Lazarus Whence comes that Christian faith Theophi The knowledge of faith comes by hearing Gods word but the lively feeling and the delight which we get by hearing reading and thinking-upon that word is the gift of God which is powred and ingrafted by the Holy Ghost into the hearts of believers Paul teaches this clearly saying I have planted Apollos watered but God hath given the increase Laza. What is that faith Theoph. Christian faith is a lively fast feeling and trust into the love and mercy of God our heavenly Father manifested unto us in his only begotten Son Jesus Christ Laza. I confesse that I should have my refuge unto the Lord God as the Apostles did but I can not believe that God is so neer us as he was with them in the ship Theoph. Albeit God is not with us visibly as he was with them nevertheless he is with us and in us by his Divine power mercy and anointing of the Holy Ghost especially God is very neer unto them that are grieved in heart the whole Scripture declares in many places that the Lord God holdes us in the hand of his counsell and keeps us under the protection of his wings as a henn keeps her chickens yea can a mother forget her child and not have pitty on the son of her wombe and albeit she should forget him yet I will not forget you Is not this a great comfort that God pittieth us as a mother doth her children Saith not God unto his chosen people He that touches you touches the apple of mine ey ....... Laza. Can we not deserve the kingdom of heaven how comes that Theoph. It is because by nature we are altogether the children of wrath in ourselves we are unclean and begotten of them that were unclean so that the Prophet said truly All our best works and righteousnesses is as a filthy cloath where of we may be ashamed to come into the presence of God and far less can we deserve any good for them If we could satisfy the wrath of God by our good works then Christ had died in vain and we were Saviours of ourselves nor had we need to give God thanks for his mercy to wards us in Christ The kingly Prophet confesses this when he saith Lord enter not into judgement with thy servant for in thy sight can none that lives be justified And that we may do any thing acceptable unto God we must be born again by the quickning water of the Holy Ghost who translates us from the kingdom of deceiving Satan into the kingdom and government of our Lord Iesus Christ So long as we are not by the Spirit of faith purged from our in-bred infidelity and grafted into Iesus Christ as our true Vine to bring forth by him the fruit of life we continue like to bad and unprofitable trees c Lavater Minister of Zurik shewes in a Narration of the Sacramentary strife that in the year 1524. John Rhodius and George Sagan two learned men coming to Zurik conferred with Zuinglius concerning the Sacrament and hearing that he was of the same judgement with them in that question did thank God that they were delivered from the contrary error and as yet they had not shewd the Letter of Honius in which the word Is in the institution of the Supper is expounded Signifieth which exposition Zuinglius did think most convenient That Letter of Honius is large but there he saith Our Lord Iesus had many a time promised remission of sin unto believers and at his last Supper he willing to confirm their hearts added a pawn unto his promise that they might be in no more doubt as a Bridegrom who would assure his Bride that she doubt no more of his love gives her a ring saying Take this there give I thee myself She receiving this ring believes that the Bridegom is her's turns away her heart from all other wooers and thinks how she may please that her spouse So is it with them who receive the Eucharist as a pawn from their Bridegrom c. At that time lived John Pistorius or Baker of Woerden he was a Priest and had been instructed by Io. Rhodius in S. Jerom's School in Utrecht because he married a wife he was accused by the Inquisitors imprisoned and burnt An. 1525. He was a learned man as appeares by his books printed lately These few particulares shew how the light of the Gospel began to breake out in the Netherlands so that even before Luther arose God had preserved from time to time â—ome few believers in the midst of the grossest darkness as also we may under stand how the truth was hated and persecuted as I touched before in the life of Charles V. and more may be seen in the book of Martyrs in the Netherlands about the year 1540. the persecution was hott and then many went from Flanders and other Provinces into England Trigland in his Church histo against Vâ—enbog par 3. King Henry accepted them and placed them in several towns not only for enuy against the Pope but because many of them were wool-weavers and by them he brought that trade into his kingdom In the year 1550. they obtained liberty under the Kings seal that the Dutch and French Churches should continue in their Church-Discipline and order as they were then begun though not conform unto the Disciplin and ceremonies of the English Church and to hold Synods by themselves and that was in every congregation to chuse their own Ministers ruling Elders and deacons but with this condition that when they had chosen a Minister they should crave and obtain the consent of the King or of his heirs or â—uccessors as also when in their Synode they shall chuse a new Superintendent John Lasco was Superintendent at that time and Minister of a Congregation in London by advice of other Ministers Gualter Delen Martin Flandrus Francis Riverius and others he drew-up a book of Discipline prescribing the form of election of Ministers Elders and deacons directions concerning prayers
God of his mercy to make mee among many to disclose unto this realm the vanity of the Papisticall religion and the deceit pride and tyranny of that Roman Antichrist But Madam if the true knowledge of God and his right worshipping be the chief cause which must move men to obey their just Princes from their heart as it is most certain they are where in can I be reprehended I think and am surely persuaded that your Ma. hath had and presently hath as unfained obedience of such as professe Christ Jesus within this realm as ever your Father or your progenitours had of those that were called Bishops As for that book that seemeth so highly to offend your Ma. it is most certain I am content that all the learned of the world judge of it I hear that an English man hath written against it but I have not read him if he hath sufficiently confuted my reasons and established his contrary propositions with as evident testimonies as I have done mine I shall not be obstinat but confess my errour ignorance but to this houre I have thought and yet thinks my self alone more able to sustain the things affirmed in that my work than any ten in Europe shall be able to confute it The Queen said you think that I have not just authority John ansuereth Please your Ma. learned men in all ages have had their judgement free and disagreeing from the common judgement of the world and such have they published both by pen tongue and not withstanding they have lived in the common society with others and have born patiently with the errours and imperfections which they could not amend Plato the Philosopher wrote his book of the commonwealth in which he condemnes many things that were maintained in the world and required many things to have been reformed and yet he lived under such Politicks as then were universally received without further troubling any State So Madam am I content to do in uprightnes of heart and with the testimony of a good conscience have I communicated my judgement unto the world if the realm finds no inconveniences in the regiment of a woman that which they approve I shall not further disallow than within my own brest but shall be aswell content to live under your Majesty as Paul was to live under the Roman Emperour and my hope is that so long as yee defile not your hands with the blood of the Saints of God that neither I nor that book shall either hurt you nor your authority for in very deed Madam that book was written most especially against that wicked Mary of England But said the Queen you speak of women in generall John ansuereth Most true it is Madam and yet plainly appeares to mee that wisdom should persuad your Ma. never to raise trouble for that which to this day hath not troubled your Ma. neither in person nor in anxiety for of late years many things which before were holden Stable have been called in doubt yea they have been plainly impugned But yet Madam I am assured that neither Protestant nor Papist shall be able to prove that any such question was at any time moved in publick or private and if I had intended to trouble your State Madam because you are a woman I might have chosen a time more convenient for that purpose than I can do now when your presence is within the realm But now Madam to answer shortly unto the other two accusations I heartily praise my God through Jesus Christ that Satan and the wicked of the world have no other crimes to lay to my charge than such as the very world knowes to be most false and vain for in England I was resident the space of five years only two years at Berwick so long in New-castle and a year in London If in any place during the time I was there any man shall be able to prove that there was battell sedition or mutiny I shall confesse that I was the malefactor and shedder of the blood I am not ashamed further to affirm that God so blessed my weake labours then in Berwick where then commonly was wont to be slaughter by occasion of quarrells among souldiers there was as great quietnes all the time that I remained there as there is this day in Edinburgh Where they slaunder mee of Magick or any other art forbidden of God I have witnes besides my own conscience all the Congregations that ever heard me what I speake both against such acts and against these that use such impiety but seing the wicked said that our Master the Lord Jesus was possessed with Beelzebub I must patiently beare albeit that I a wretched sinner be unjustly accused by these that never delighted in the verity The Queen said you have taught the people to receive another Religion than their Prince can allow and how can that doctrin be of God seing God commandeth subjects to obey their-Princes Religion riseth not from Princes Madam said he as right Religion took neither originall nor antiquity from worldly Princes but from the Eternall God alone so are not subjects bound to frame their Religion according to the appetite of their Princes for often Princes are the most ignorant of all others in Gods true Religion as we read in the histories both before the death of Christ Jesus and after if all the seed of Abraham had been of the Religion of Pharaoh unto whom they were a long time subject what Religion had there been in the world If all men in the dayes of the Apostles had been of the Religion of the Roman Emperours what Religion had there been upon the face of the earth Daniel and his fellowed were subjects to Nebuchadnezzar and Darius and yet they would not be of the Religion of the one nor of the other for the three children said Wee make it known to thee o King that we will not worship thy Gods and Daniel did pray publickly unto his God against the expresse commandement of the King and so Madam you may perceive that subjects are not bound to the Religion of their Princes albeit they are commanded to give them obedience Yet said the Queen none of these lifted their sword against their Princes John answereth Yet Madam it can not be denied but they resisted for who obey not the command do in some sort resist But they resisted not by the sword saith the Queen John said God had not given them power nor means The Queen saith Think you that subjects having power may resist their Princes John answereth If Princes exceed their bounds and do against that for which they should be obeied there is no doubt but they may be resisted even by Power for there is no greater honour nor greater obedience to be given to Kings than God hath commanded to be given to father mother but so it is that the father may be stricken with a phrenesy in which he would slay his own children now Madam if
Whether free-will be loosed by sin many passages were brought from Augustin to the affirmative So to answered There is a liberty of necessity and another from servitude and Augustin speakes of this This difference was not understood and so Luther was said not worthy of blame in the tittle of his book Of servile will Many thought the fourth article absurd Man hath free-will to do ill only for said they free-will is a power to both contraries But they were made to acknowledge their error when they heard that the good Angels have power to do good only In examining the 5. and 6. articles concerning the consent of the free-will unto Divine inspirations or preventing grace the Franciscans strove that the will is able to prepare itself and hath more power to accept the Divine prevention when God gives assistance then before when it acteth by strength of nature The Dominicans denyed that works preceeding our calling are truly preparatory and they gave the first place unto God But these were at variance among themselves So to held Albeit a man can not obtain grace without the special prevention of God yet the will may ever some way refuse and when the will accepts it is because it gives assent and if our assent were not required there were no cause why we are not all converted for God stands ever at the door and gives grace unto every one who will have it to say otherwise were to take away the liberty of the will and as if one would say God useth violence Aloisius a Catanea said God worketh two sorts of preventing grace as Aquinas teaches one sufficient and the other effectual the will may refuse the first but not the other for it is a contradiction to say Efficacy can be resisted And he answered unto the contrary reasons All are not converted because they are not efficaciously prevented The fear of everting free-will is removed because things are violently moved by a contrary cause but not by their own cause but seing God is the cause of the will to say The will is moved by God is to say The will is moved by itself And God converts albeit man will not or spurn at him and it is a contradiction to say The effect spurneth against the cause It may happen that God effectually converts one who before had spurned against sufficient prevention but afterwards he can not because when gentleness is in the will the efficacy of Divine motion must nieds follow yet so that the will followes not as a dead or unreasonable creature but it is moved by its own cause as reasonable and followes as reasonable Soto replied Every Divine inspiration is only sufficient and that whereunto free-will hath assented obtaines efficiency by that consent without which it is not effectual not by defect of itself but by defect of the man or else it would follow that the separation of the elect from the reprobate were from man and this is contrary unto the perpetual doctrine of the Church that vessels of mercy are separated by grace from them of wrath Each party thought their own reasons invincible and admonished the other to take heed that they leap not beyond the mark by too earnest desire to condem Luther Here the Legate had occasion to wave any conclusion by propounding the question Whether Divine election bee by foreseen works So it was ordained to collect articles of this matter Of Election In the books of Luther they found nothing worthy of censure out of the books of Zuinglius they drew 8. articles 1. Predestination and reprobation are only in the will of God The most part judge this to be Catholik and agreeing with Thomas and Scotus because before the creation God of his meer mercy hath out of the common masse elected some unto glory for whom he hath prepared effectual means of obtaining it their number is certain and others who are not chosen can not complain for God hath prepared for them sufficient means albeit only the elect can or shall be saved to this purpose they cited the examples of Jacob and Esau and the similitude of the potter Rom. 9 and the conclusory words of the Apostle there and 1. Cor. 3 5 4 7 2. Tim. 2 19 c. Others called this hard and inhumane as if God were partial if without any motive he choose one and not another or he were unjust if of his only will and not for mens fault he created so great a multitude unto damnation and it destroyes free-will because the elect can not finally do evill nor can the reprobate do good it casts a man into dispair it gives occasion of bad thoughts in not caring for pennance for men think if they be elected they can not perish They confessed not only that works are not the cause of Gods election because it is before them but also that works foreseen can not move God to predestinat because he is willing in his infinit mercy that all should be saved and for this cause he prepares sufficient assistance for all and this grace man acceptes or refuses as he listeth but God in his eternity foreseeth both who will accept this help and who will reject it and He rejectes these and chooseth those The first opinion keeps the mind humble and not relying on itself but on God and the other is more plausible and being grounded on humane reason prevailed more but when the testimonies of Scripture were weighed it was manifestly overcom For resolving the passages of Scripture Catarinus propounded a midle course God of his goodnes hath elected some few whom he will save absolutly and unto them he hath prepared infallible and effectual means he also desireth for his part that all others be saved and hath provided sufficient means for all leaving it to their choice to accept or refuse amongst those some few accept and are saved albeit they were not elected and others will not cooperate with God and are damned it is the only good will of God that the first are saved and that the second sort are saved it is their acceptation and cooperation with Divine assistance as God has foreseen and that the last sort are reprobated it is their foreseen perverse will the number of the first is determined but not the second and according to this distinction the different places of Scripture are understood diversly He said he wondered at the stupidity of them who think the number to be certain and yet others may be saved and also of them who say Reprobates have sufficient assistance for salvation and yet a greater assistance is necessary to him who is saved then said he the first is a sufficient insufficient or an insufficient sufficiency The second article was The elect can not be condemned nor the reprobate be saved The different opinions of the first caused diverse censures of this Catharinus held the first part true in respect of his first sort of men and the other part false in