all men to be saved understand thou all which are saved and to come unto the knowledge of the Trinity which is the highest and substantial truth On Cap. 3. he saith The Church is called both the ground and Pillar of truth which is but one thing for the firmness of saith and because the Church is established by heavenly doctrines and Divine miracles In this observe that the faith or truth depends not on the testimony of the Church but the Church is a ground or Pillar because it hath firm faith and is established by Divine doctrines On 2 Tim. 1. at these words I thank my God whom I do serve from my fore-fathers he saith This he saith that he may shew that the ancient Fathers which were before the coming of the Lord had the same faith which he and the other Apostles had and did descend from those Fathers unto the Apostles and from them unto us as also it descendeth from us unto them which shall come after us In this one testimony many things may be observed against the present Tenets of the Romish Church if I would stay but one thing though but a negative I cannot omit that in all these descendings is no mention of any dependance on the Roman Bishop or faith so that if we have the faith which the fore-fathers and Apostles had and they which had the same from them whether the Church of Rome now have the same or not have it we have the true faith On Cap. 2. at these words The Lord knows who are his This is the impression of the Seal He knows that is the Lord hath chosen them which belong unto his inheritance and this is the seal of faith because when others depart from the faith they which are Elect can in no way be seduced Many such other testimonies may be observed in that Exegesis which Villapand calleth a rich treasure a rich treasure it is which so clearly sheweth the faith of the Church of that time and that the Church of Rome now having forsaken that faith in so many particulars hath departed from the truth And therefore Bellarmin was more wary then his brother and though he did bring that testimony concerning the change of the bread yet no where else would name that book nor the Authour of it in his book De Scriptoribus Ecclesiasticis although he forgot not others of less note 18. Haymo was Bishop of Halberstad about this time but it seems he was younger then Remigius He writ sundry volumns especially two books of Homilies In the first called Pars hyemalis he hath these sentences In Feria 4. quatuor tempor at these words Ave gratta plena he saith She is well said to be full of grace because she had attained what no other woman had attained to wit she did conceive and bear the Authour of grace Behold he expoundeth these words otherwise then the Papists do now And here his words are Gratiam quam nulla alia meruer at assequitur and I have translated the word meruer at after this manner because as I have marked before the Ancients do use it in this signification and as follows Haymo was far from the opinion of man's merit Ibid. at the words That Holy thing which shall be born of thee he saith For distinction of our holiness Jesus is affirmed singularly to be born holy for although we be made holy yet we are not born holy because we are bound with the condition of corruptible nature that every one of us may with the Prophet sigh and say Behold I was conceived in iniquities and in sins hath my mother brought me forth but he only was truly holy which that he might overcome the condition of corruptible nature was not conceived by the commixtion of carnal copulation The Papists do hold that the Virgin Mary was free of original sin to the end that they may the more plausibly commend her to be worshipped as the Queen of Heaven But behold here Haymo saith more then Remigius said for he saith not only that it was the singular priviledge of Christ to be born holy but more he saith That he might overcom the condition of corruptible nature he was not conceived by commixtion Certainly the condition which he overcom was singularly the condition of Maries corruptible nature seeing she was conceived by commixtion Dominic 4. post Epiphan There was a great storm on the Sea because the Persecution of Pagans the Divel stirring them up did arise against the Church so that the ship was covered with the waves that is the persecution waxing the Church did scarcely lurk in a few Beleevers neither durst any man confess the name of Christ publickly who was not prepared to die presently for Christ which to have been in the daies of Dioclesian and others the Histories do declare This testimony confutes the Papists holding that the Church doth flourish at all times and witnesseth with us that the Church hath been forced to lurk at some times In Dominic in Septuages on the Parable Matth. 20. he saith This Vine-yard is the holy Church which hath been from the beginning of the World untill the end thereof so many godly as it bringeth forth it begetteth so many branches This Vine-yard was planted amongst the people of the Jews but after the incarnation of our Lord it is inlarged unto the ends of the earth c. In the same Homily he saith Because eternal life is rendred to no man by way of debt but is given through the gracious mercy of God therefore .... And nearer the end he saith Seeing it is given to none by debt but only of gracious mercy unto whom he willeth none can grumble at the righteousness of God because he sheweth mercy on whom he willeth and whom he willeth he hardneth he shews mercy of his own goodness and he hardneth without iniquity because although his judgments are sometimes hid yet they are not unjust In Feria 4 post Iudica on Ioh. 10 he saith on these words And I give unto them eternal life These are the Pastures which he did before promise unto his Sheep wherein no herb withereth but all is green all waxeth all abideth whole and whatsoever is once taken in is possessed for ever And they shall not perish for ever here understand as ye shall perish which are not of my sheep And none shall pluck them out of my hand that is from my power Here he affirmeth the perseverance of the Elect and the damnation of them which are not elected In Feria 6 post Iudica on Ioh. 6. on these words My flesh is meat indeed he saith Seeing all men do desire by meat and drink that they may not hunger nor thirst nothing can do this truly but this meat and drink which maketh them who receive it to be immortal and incorruptible and that is the society of the godly wherein shall be full and perfect peace and unity ..... Then he expoundeth how this may be which he hath said
it not of his own and so it is But what necessity required or what reason was there that seeing the mercy of God could by his onely word have delivered man yet the Son should assume flesh for our redemption and suffer so much even the ignominious death of the Cross We answer The necessity was on our part even the hard necessity of them who sat in darkness and in the shadow of death And the reason was the good pleasure of him who did it Who can deny that the Almighty had other ways to redeem justifie and deliver but this cannot priviledge the efficacy of this way which he hath chosen and possibly this is better by which we in this land of oblivion and of our fall are admonished the more powerfully and livelily of so many and so great grievances of our Redeemer and albeit we cannot fathom the mystery of God's counsel yet we may feel the effect of the work and perceive the fruit of the benefit It is a true saying and worthy of all acceptation that when we were yet sinners we were reconciled unto God by the death of his Son And he concludeth all his railings and invectives against God so that he saith All that God did appear in the flesh for was our instruction by word and example and all that he suffered and died for was the demonstration and commendation of his love toward us But what availeth his teaching us if he hath not restored us or are we not taught in vain if the body of sin be not first destroyed in us that we should not be the servants of sin If all that Christ hath been profitable unto us was the shewing a good example it followeth also that we must say All the harm that Adam hath done unto us was the onely shewing of sin seeing the plaster must be according to the quality of the wound for as in Adam all do die so in Christ shall all be made alive therefore as the one is so is the other Or if we will rest in the Christian faith and not in the Pelagian Heresie and confess that the sin of man was propogated by generation and not by example we must also confess that by Christ righteousness is restored not by example but by generation and life by righteousness that by one sin came upon all men to condemnation so by the obedience of one righteousness came on all men unto justification of life And if it were so that the purpose and cause of the incarnation as he saith was onely the enlightening of the world with the light of knowledge and the kindling of love by whom is our redemption and deliverance God forbid that I should glory in any thing but in the Cross of our Lord Jesus Christ in whom is our life salvation and resurrection And indeed I look upon three things chiefly in the work of our salvation the example of humility when God made himself of no reputation the measure of his love extending to the death even of the Cross and the mystery of redemption whereby he destroyed death which he suffered but the first two without this last are as if ye would paint in the air truly the example of humility is great and very useful and the example of love is worthy of all acceptation but they have no foundation and therefore no standing if there be not redemption I would with all my indeavor follow the example of Christ and I desire to imbrace with the mutual arms of love him who hath loved me and given himself for me but I must also eat the Paschal Lamb for unless I eat his flesh and drink his blood I shall not have life in me There be also many other Articles in his books and no less evil c. As every one may understand that upon these grounds follow the points of original sin of free-will of justification c. Pope Innocentius II. did condemn in a Councel of Cardinals at Rome this Abailard and all these his perverse Articles and commanded perpetual silence unto him as an Heretick and ordained all who followed his errors to be excommunicated as is in his Epistle which is among the Epistles of Bernard the CXCIV 28. When Calo. Johannes was Emperor of the Greeks was a Synod at Adispute between the Latins and Greeks Constantinople where Anselm Bishop of Havelbergens did dispute for the primacy of the Roman Pope and alledged these reasons 1. The Synod of Nice saith Let all men know and no Catholique should be ignorant that the Roman Church is not preferred by decrees of Synods but hath obtained the primacy by the Evangelical voice of our Lord and Savior when he said unto Peter the blessed Apostle Thou art Peter and upon this rock I will build my Church and the gates of hell shall not prevail against it and I will give thee the keys 2. Peter and Paul suffered martyrdom at Rome 3. The first See of the Church is Rome the second is Alexandria and the third is Antiochia which three are founded by Peter 4. Onely the Roman Church hath continued in all ages without heresies whereas all other Churches have been defiled with heresies 5. Christ said I have prayed for thee Peter that thy faith fail not and when thou art converted confirm thy brethren 6. The Church of Constantinople hath been obnoxious unto many heresies that have begun there or brought thither there was Arrius Macedonius Eutyches Eunomius Eudoxius therefore all Churches should acknowledge the Roman as their mother Nechites a Greek answereth The Roman Church was the first among the three Sisters but the Bishop of Rome was never called the first of Priests nor the first Bishop but the Bishop of the first See and he did first receive from Phocas to be called the head of all Churches Moreover these three Sisters were united together by some conditions that neither the Bishop of Rome nor of Alexandria nor of Antiochia might teach any things in their Churches which was different from the faith of the others and so they all should preach one and the same for this end it was ordained that two Legates well learned and sound in the faith or doctrine should be sent from the Church of Rome the one to abide at Alexandria and the other at Antiochia who should diligently observe whether they did continue preaching the analogy of faith and likewise two should be sent from Alexandria one to Rome and the other to Antiochia and two from Antiochia the one to Rome and the other to Alexandria and so they might aid one another if any need were and whatsoever was taught in any of these Churches should be confirmed by the Authority and testimony of the others but if any thing were contrary to the faith and disagreeing from the truth and communion of these Churches the Legates of the others should by brotherly charity and humble admonition correct that or if they could not correct it and one as temerarious and presumptuous
enemy of the most Christian Nation c. Morn in Myster pag. 451 465. In Dialog par 2. tract 1. lib. 3. cap. 16. he saith The books of Judith Tobias and the Maccabees Ecclesiasticus and the book of Wisdom are not for confirmation of any matter of faith the Church readeth these two Ecclesiasticus and Wisdom for edification of the people in manners but not for confirmation of points of faith Ibid. par 1. lib. 5. cap. 25. he saith A general Councel is a part of the universal Church but is not the Church universal therefore it is vain to say that a general Councel cannot er against the faith And cap. 28. If a general Councel shaller yet some Catholicks shall remain which either privately or publickly as shall be expedient shall be bold to defend the Orthodox faith ..... for God is able of stones that is of the unlearned Laicks despised poor ones and distressed Catholicks to raise up children of Abraham And lib. 6. cap. 84. Councels are not called general because they are called by the Pope ..... if Princes and Lay-men will they may be present in the general Councel and deal of matters treated therein In Prolog compend error he saith Alas the time of which the blessed Apostle prophesied when men will not suffer wholesome doctrine ..... this prophesie is altogether fulfilled in our days for behold many pervert the holy Scriptures deny the sayings of the holy Fathers reject the Canon of the Church molest persecute and bring into bondage and without mercy torment and afflict even unto death them that defend the truth so that we may rightly say of our times which Daniel long since pronounced Iniquity hath gone from Babylon from the Elders and Iudges which seemed to govern and rule the people for many that should be pillars in the Church of God and defend the truth of God even unto blood cast themselves headlong into the pit of Heresies In the same Prologue he submitteth his writings unto the censure and correction of the Church but he addeth of the Catholick Church and not of the malignant Church 8. Brigida or Brigitta was descended of the blood royal of Scotland Ph. Morn in Myster pa. 480. another then she which was in the days of S. Patrick about the year 520. she was married unto the King of Sweden a most devout woman saith Platin. and canonized as a Saint and Prophetess Being perswaded by the Friers with the same of Rome she went thither in the days of Pope Urban the V. hoping to finde great comfort there but in her revelations she calleth the Pope a murtherer of souls a destroyer of Christ's flock more abominable then the Jews more odious then Judas more unjust then Pilate worse then Lucifer She saith His seat is to be drowned like an heavy stone and his assessors were to burn in fire and brimstone unquenchable She rebuked the Bishops and Priests that through their default the doctrine of Christ was not preached yea it was abolished and they had changed all the commandments of God into two words Give money In the end she saith she heard the Virgin saying to her Son Rome is a fertile Land and Christ answered It is so but of tares she saith also that her coming to Rome was to cast away rather then confirm the opinion that she had conceived of it These revelations have been often printed 9. Thomas Bradwardin was a Fellow in Merton Colledge of Oxford and afterwards Chancellor of London and commonly called The profound Doctor about the year 1330. he had many disputes with the School-men against the errors of Pelagius and reduced all his Lessons into three Books which he entituled De causa Dei He beginneth thus I have been solicited earnestly by the petitions of great and many men that what I had spoken only by voice in disputes concerning the cause of God against Pelagius and concerning the power of causes I would tie it unto durable writ but here are two things as the lovers of God do provoke and encourage me into the cause of God so the friends of Pelagius being far more in number do hinder and terrifie me for which I speak not without inward sorrow of heart as of old eight hundred and fifty Prophets of Baal were against the one Prophet of God and innumerable people did cleave unto them so it is now in this cause How many O Lord fight now with Pelagius for free will against thy free grace and against Paul the spiritual Soldier of grace how many do to day despise free grace and proudly think that free will is sufficient to salvation or if they do use the word of grace they do but perfunctoriously feign it to be necessary but they boast that they deserve by the power of free-will to be what they are salvation seemeth unto them to be not a free gift but a bought good because O God Almighty these wilde men presuming of the power of their free will refuse the aid of thy working in their workings and say with those Depart thou from us Moreover Lord how many advance the liberty of their own will and will not serve thee or if they confess with their lips that thou workest with them yet with these thy proud and hateful subjects they will not have thee to reign over them yea and prouder then Lucifer they are not content to be equal with thee King of Kings but most impudently they would reign above thee for they fear not to say that their own will goeth first in action as the Lady and thou followest as the Servant ...... O Lord my God I cannot think it without sighs how many and great Judges endeavor carefully to absolve and reconcile the Pelagian errors that were condemned in ancient times and banished out of the bounds of all the Church how many presumptuous advocates plead for them how many damnable proctors they procure on their side how many not having two arguments of any art do turn to killing arguments and at least to advance the cause of Pelagius attempt to cast down thy cause with their cries horrors reproaches vice laughter and gesture how many and how innumerable people favor them for almost all the world goeth after Pelagius arise Lord judge thine own cause Then he sheweth how he was comforted in a vision or dream that by the grace of God he should prevail against Pelagius And a little after he addeth With how many martyrdoms with The beginning and progress of Pelagianisin how many wounds did the holy Fathers cut down the wood of the Pelagian heresies and how many venomous branches do still spring and wax out of these old roots As it was so it is yet for first when their Arch-Heretick Lucifer would not be under and with God Michael threw him down then arose Cain thinking that a sinner is not justified of God freely by grace given freely but by his antecedent merit when he in the just judgement of God was
command from the King and his Counsellors to entertain Mongomery and untill he were countermanded by his Majesty he will not remove him The Church having considered his answer ordaines the brethren of the Ministry who shall go in commission to Perth as they see occasion there and the grief not remedied concerning his entertaining the said Robert To proceed and appoint speciall men that shall proceed further against him with the censures of the Church according to the Acts of the Gen. assembly To whom the Church gives their full power to that effect As also the Assembly gives their commission to John Erskin of Dun the Ministers of the Kings house Ro. Pont Ja. Lowson Tho. Smeton An. Hay Da. Lindsay An. Polvart Peter Blackburn Pa. Galloway Wi. Crysteson Da. Ferguson Ia. Meluin Th. Buchanan Io. Brand Pa. Gilespy Io. Porterfield Ministers and And. Melvin To repair toward the King and Counsell to be conveened at Perth July 6. and there with all reverence due obedience and submission to present unto his Majesty and Nobility the speciall grievances of the Church conceived and given to them in write and in their names to lament and regrate the same Craving in the name and fear of the Eternall God them and every one of them to be repaired and redressed To the glory of God and welfare of his Majesty and confort of his Church And if need be with humility to conferre thereupon inform and reason And what herein shall be done to report unto the next assembly Promising to hold firm and stable what soever their brethren in the premisses shall judge righteously to be done In Sess 7. A Supplication unto the K. against his absolute power is the tenor of the grievances thus Unto your Majesty humbly mean and shew your Gr s faitfull obedient subiects the Ministers of Gods word within your Ma s realm conveened in the Generall assembly at Edinburgh Juny 17. that where as upon diverse great evident dangers appearing to the wholl Church of God and professors of his true religion in this countrey finding the authority of the Church abrogate her censures contemned and violence used against some of our brethren without punishment thereof the like hath never been seen in this realm nor in any place where the truth hath been taught and received And fearing lest your Majesty for want of information neglect in time to provide remedy for the inconvenients likely to ensue thereupon We have conveened ourselves in the fear of God and your Ma s obedience and after diligent consideration of this present estate of the Church and enormities falling forth in the same With common consent thought necessary by our Commissioners to present and open unto your Gr. certain our chief weighty griefs without hasty redress whereof the Church of God and true religion can no way stand continue in this your country 1. That your Majesty by advice of some counselers is caused to take upon your Gr. the spirituall power and authority which properly belongs unto Christ as the only King and Head of his Church the Ministery and execution thereof unto such as bear office in the ecclesiasticall Government So that in your Gr s person some men prease to erect a new Popedom as if your Majesty could not be full King and Head of this common wealth unless the Spirituall alswell as the temporall power should be put in your hand unless Christ be bereâ—t of his authority and the two jurisdictions confounded which God hath divided which tendeth directly to the wreck of all true religion as by the speciall heads following is manifest for 1. Benefices are given by absolute power to unworthy persons intruded into the Office of the Ministry without the Church's admission directly against the lawes of God and Acts of Parliament whereby church-livings come into profane mens hands and others that sell their souls and make shipwreck of conscience for pleasure of men and obtaining some worldly commodity 2. Elderships Synods and Generall assemblies are discharged by Letters of horning to proceed against manifest offenders and to use the disciplin of the Church censures according to Gods word 3. Jo. Dury by act of Counsell is suspended from preaching and banished from his flock 4. Excommunicat personsin contempt of God and his Church are entertained in chief Lords houses namely R. Mong is authorized and caused to preach and brought to your Ma s presence which is a sore wound to the consciences of them that love your Majesty and know your upbringing and an heavy scandall to all Nations professing the true religion 5. An Act or deliverance of the Counsell is made against the proceedings of the Ministry with a slanderous narrative suspending simpliciter and disannulling the excommunication justly and orderly pronounced against Robert Mongomery a rebellious and obstinate offender and troubler of the Church of God and open proclamations made according thereunto 6. Contempt of Ministers and beating John Howeson out of the judgement-seat where he was placed Moderator of the Presbytery the cruell and outragious handling of him carrying him to prison like a thief by the Provest and Bailives of Glasgow and their complices and after complaint made no order is taken therein but they are entertained as if that had been good service 7. Displacing the M. of Glasg out of his roome which without reproach he hath occupied these many years and convocation of the gentle men of the country that to effect 8. Violence used by one of your own guard to pull him out of the pulpit the day of the Communion in presence of the wholl congregation and in time of Sermon nor fault found therewith 9. The officer of the Church was cast into prison in your Gr s presence and there was keept a long time for execution of Letters against a particular scandalons man 10. Ministers Masters of Colledges and Scholares of Glasgow in time of publick fast were by letters of horning compelled to leave their flocks Schools destitute and afterwards from time to time and place to place have been delayd and continued thereby to consume them by exorbitant expences and to wreck the churches Schools where they should bear rule and charge 11. The scholars of Glasgow were invaded and their bloud cruelly shed by the Bailive and community gathered by sound of the common Bell and stroak of drum and by certain seditious men enflammed to have slain them all and to have burnt the Colledge and yet nothing done nor said to the authors of that sedition 12. Hands shaken with the bloody murderers and persecuters of the people of God by gifts received and given 13. The Duk 's Gr. often promised to reform his house and nothing is done there 4. The lawes made for maintaining true religion and punishing the enemies thereof are not put to execution So that all things go loose and worse like to ensue Many other things there be that crave present reformation where with wee think
the year 1541. S. 101 102. and again An. 1545. S. 116 m. 117 e Christ's Redemption is of the Elect 97. m The reasonableness of Redemption by Christ 294 295 348. b. 361 362. A Reformation of the Church was intended 223. b. 345. b. 359. m. 471. m. 501. m. 550. b. 553. m. 565. m. it was propounded 454. e. 470. m. 547. e. and it was pretended to be one of the causes in assembling the Councel at Constance 565. m. and at Basile 571. m. and at Trent S. 243. m. 245 b. many thousands were desirous of a Reformation 541 574. it was attempted in Scotland but stopped by all the Bishops except one 559. m. it was foretold 426. m. 474. m. 477. m. 479. m. 480. e. 530. b. 552. b. e. 553. m. S. 7. e. 8. m. 17. b. e. it was promised by Pope Adrian S. 37. e. by Pope Paul the III. S. 43. b. God made preparations unto the Reformation 527. m. S. 26. m. 31. b. 35. e. Reformation should be made according to the word of God 470. m The talking of Reformation was odious at Rome 541. m. S. 7. b 277. m. heads of Reformation propounded at Rome S. 44. m. the occasion of the Reformation S. 55. m. the progress of Reformation S. 64. m. 69. e. 70. b. m. 72. m. 77. e. 78. 81 e 89. e. 92. m. 94. m. 114. m. c. The cause of the difference in Reformation between England and Scotland S. 328 329. False calumnies raised against the Reformed S. 134. Religion seldom ariseth from Princes S. 228 330. b The distinction between Regulars and Seculars 227. e. 290. e. a contention between them and how it was ended 227 228. Reliques are superstitious 18 42 45 69. e Reprobation 260. m. 370. b Richard Armacanus opposeth the Friers 496. The Righteousness of man is imperfect 276 337 e The multitude of Rites was opposed 381. e Men should not be tied to follow any Church in Rites 25. e. S. 92. e Responsorium of the Mass 143. e Robert Bruce King of Scotland 493. his three advises before his death 495. m Troubles in Riga for the new Calender S. 311. A Letter of the Emperor Rodolph the II. shewing the condition of many Nations in Europe at that time S. 320. The Roman Church receiveth Paganism by degrees 15. e. 39. e. 42. b. 43 b. 46. m. e. 73. b. 75. b. 79. e. 81. e. 141. m. 142. m. 146. b. 347. m. her corruption is lamented 24. 25. b. 156. b. 231. b. 485. m. S. 20 21 29. e. 287. b. the Roman Church receiveth temporal Lands 22. b. 70 71. b. e the Roman Church is not the Mother of all Churches 55 84 85. nor head of other Churches 503 she hath departed from the primitive Church 212. m. 231. b. 367. e. 470. e. she becometh worse and worse 529. e. 485. m. 547. e. the Roman Church is called Babylon 330. e. 355. m. 358. e. 423. e. 426. m. 548. m. S. 2. e. 30. e The Bishop of Rome should not be called the Prince of Priests nor universal Bishop 363. m. 367. e. The Roman Church hath her Authority from Councels 437. e. 476 e. in Rome truth is the greatest crime 477. b. her estate is described in a Vision 481. e. and again 482. m. 544. e The Romans aim at their Civil Liberty 318. b. 319. m. 328. e. The first Holy Rose 459. b Russia becomes Christian 224. S How the solemn keeping of the Sabbath was revived in England S. 529. Many do speak but of two Sacraments 133. m. 331. e. 335. b How the Papists prove the number of seven Sacraments S. 256. m The Councel of Trent was afraid to define a Sacrament S. 256. m Many Sacraments were not of God 495. e. 547. e A Sacrament is not a Sacrifice 136. e. yet were so called for certain reasons 137 b. 272. e. the beginning and progress of the opinion of a Sacrifice in the Mass 137 139. None can offer Christ in a Sacrifice but he himself 217. m Our Sacrifice is but one and was once offered 217. e. 294. m. 349. e. the Papists profess to offer a Sacrifice but with some difference S. 221. The Saints hear not Prayers 344. b Salvation is of God only 215. b. 223. b The Saracens spoil Italy 11. b. 115. b. m. 116. m. 117. m. 119 m. 197. m. 202. m. Scanderbeg King of Epirus 524. The black Saturday S. 543. The Schism between the Greeks and the Latines 11. m. 129. b 259. The School-men their first age 416. e. their second age 417. b. the opposition among them 419 420. their third age 488. they despised the Scriptures and cried up Aristotle 488. Scotland became Christian 55. the Scots conquer the Pichts 185. the change of a circumstance in the Succession of their Kings was the occasion of much bloodshed 226 227 274. an Oration for the liberty of the Church of Scotland 378. the Scots despise a summons sent unto them by the Pope's Legate 449. m. after the death of King Alexander the III. was much trouble for the right of the Crown 450 452. the King forbiddeth to seek a Benefice from the Pope 560 561. how the Reformation began in Scotland S. 169 173 179. the first publick step of Reformation 182. another step 184. a third step of it 192. a protestation made in the Parliament in the year 1558. 194. a Supplication of the Nobility unto the Queen Regent 196. their Letter unto their Adversaries and Neutrals 198. another unto the Prelates 201. a parley between the parties 201. the conditions were broken by the Popish party 204. a Sentence of deposition denounced against the Queen Regent but not executed 210. she dieth repenting of her violence 217. the Religion is established by Parliament 219. the first Assembly of the Church 222. Queen Mary returning ratifieth the Religion by Act of Councel 224. two remarkable points concernin the providence of God in the Reformation of Scotland S. 352 353. the Office of a Superintendent in Scotland S. 218. m the power of Provincial Synods in Scotland S. 454. m. Presbyteries or Classical meetings ordained there S. 400 m. and more fully designed 407 e. 410. m. 413. m. Rules for ordering them 424. e. 448. e. the power of Presbyteries 454 e. the Order and Model of Synods S. 566 Rules for Visitation of Ministers S. 562. and of Congregations S. 562. and of Presbyteries S. 563. The Holy Scriptures The Scripture is God's Letter to be read of all men and the Book of Life 26. e. 104. b. 222 e. 253. m. 332. b. 487. b. 501. e. it is perfect containing all things necessary 27. e. 88. m. 95. e. 132. b. e 173. b. 335 e 435. e. it answereth unto every mans doubts 28. b. it should be read publickly for edification of the people 64. b. these Books were written from God 96. b. 214. b. 332. m. 333. e. 501. e. S. 22. m. the Writers of them could not err in
and govern although the Romish Legates were present Besides the Bishops of France and Germany he called the Bishops of Italy Spain and England not to seek any furtherance to his authority said he but for maintenance and defence of the Truth Here was condemed the heresie of Felix Bishop of Urgelitan and Elipand of Toledo who held that Christ is the Son of God only by adoption of his human nature This was the one cause of assembling the Councel 2. Theophylact and Stephen the Pope's Legates did present the Acts of the Synod at Nice to be confirmed and subscribed The Fathers did refuse and did compare the Act of the Councel under Copronymus with the late Acts at Nice The former had condemned the worship and having of Images either privately or publickly the other had authorized the adoration of Images with cloaths incense candles bowing of knees c. They would keep a middle course that it is not altogether unlawfull to have Images in private houses nor Churches but to worship them is contrary to Christian faith and smelleth of Paganism Therefore they discern the Synod of Nice to have been wicked and deserves not the name of Universal nor seventh Councel and they writ some books against the worship of Images wherein they refute particularly all the pretended arguments of them at Nice these books went abroad in the name of Charls Afterwards the worshippers of Images did what they could that no memory should be of the proceedings of this Synod and those books except that they say Charls did somewhat concerning Images But as Chemnitius hath marked in Exam. Conc. Triden par 4. that many old Historians as Egmard Regino Adon and some later as Antoninus Blondus Aventine have written that this Synod did condemn the worship of Images and the Iconalatrous Synod of the Greeks and did Ordain that it should be called neither seventh nor Universal but a Pseudo Synod Cassander in Consult 21. saith in his time was a copy of those books of Charls in the Vatican Bibliotheke And after the Councel at Trent Tilius a French Bishop caused them to be published in Print The Papists in the Cathol apolo tract 2. sect 7. say The book is forged under the name of Charls the Great But were all these Authours Protestants who testifie of them and what can they say unto Hincmarus Rhemen whose testimony followeth in Cent. 9. It is to be marked that all the Councels in the time of Charls the Great do shew in the first words that they were assembled at the command of Charls or Charls commanding and injoining the Councel at Rome not being excepted as Cratian recordeth dist 63. cap. Adrianus saying Charls returning to Rome did appoint a Synod with Pope Adrian in the Patriarchate of Lateran in the Church of Saint Salvator c. Bellarmin de Eccles lib. 4. cap. 5. asketh What Councel ever condemned the Church of Rome or their Popes We have now seen the Pope of Rome condemned in the sixth General Councel and their Doctrine condemned in that other at Constantinople and in the famous Synod at Franckford and in the next Century we shall find another Councel at Constantinople and more in other places and ages contradicting and expressly condemning the Popes of Rome And for continuation of this matter here by anticipation I add the Councel held at Paris An At Paris 825. where the Epistle of Pope Adrian and the Act of the second Councel at Nice was read and censured as is manifest by the decretal Epistle directed unto Lewis and Lotharius of which not far from the beginning these are the words We have caused to be read before us first the Epistle of Do. Adrian Pope which he at the request of the Emperour Constantine and his mother Irene sent over sea and so far as our parvity understandeth as he justly reproveth them who did rashly presume to break down and abolish Images in these parts so is known to have written imprudently that he would have images to be superstitiously worshipped for which cause he also gave order also that a Synod should be assembled and by his authority under an Oath did judge that Images should be set up and worshipped and be called holy where as it is lawfull to set them up but it is wickedness or unlawfull to worship them Baron ad An. 825. § 5. 6. Hen. Spelman in Concil ad An. 787. hath a Synod held at Calchuth in At Calchuth England wherein some things are remarkable Gregory Bishop of Ostien and Theophylact Bishop of Tudert did write unto Pope Adrian the Acts of that Synod in their own name as their work which they had recommended unto the Synod and the Synod had accepted In the Preface they shew it was done in two Kingdomes at several times the one Bishop had gone to the one Kingdom and the other to the other Kingdom Gregory went to York and the Bishop of the place sent unto the King Oswald who then was farther North and hearing of the Legate did indict the Synod and Nota did convene with his Lords both Ecclesiastical and Secular There they say No Roman Priest was sent hither after Augustine till now Ca. 1. They admonish to keep the faith of the six General Councels 2. That Baptism should be administred at set times and no other times unless for great necessity and they who answer for the infant should be obliged to teach him at ripe years the Lord's Prayer and Creed 3. Each Bishop should hold a Synod twice every year and visit his Diocy once a year Ca. 11. Their speech was unto the King and Lords that they should not judge Priests seeing they are Angels Ca. 12. Kings should be chosen by the Priests and Elders of the people and none should be chosen who had been begotten in adultry or incest It seemeth this was the first Act of a Synod in this kind and it may be questioned whether Popish Princes will now consent unto it There they add that none should meddle with the murther of a King and if any did attempt or adhere unto such a crime if he be a Bishop or of Priestly degree let him be deposed and deprived of the Heavenly inheritance as Judas from his place and whosoever shall assent unto such a sacriledge he shall be burned with everlasting fire It may be doubted whether Bishops and Jesuits will consent unto this part of the Canon Unto these Acts did subscribe the King Bishops Dukes and Abbots And in the other Kingdom and Synod Lambert Arch-Bishop of Canterbury subscribed before King Offa and then the Bishops Abbots Dukes and Counts THE THIRD AGE Of the CHURCH OR The History of the Church Fading and of Anti-Christ Rising containing the space of 400. years from the Year of our Lord 600. untill the year 1000. CENTURY IX CHAP. I. Of EMPEROURS IT is said before that Irene did govern the Empire of The erection of the Western Empire Constantinople which was
integrity of both natures did double his person nor the unity of his person confoundeth his twofold nature for by the one he excludes not the other because each of them keepeth both with undefiled right which the wholsom authority of the Old and New-Testament commendeth that by prophecy and this by history being truly fullfilled and that concerning God and the creatures of this world we should not agree with the Pagans nor Hereticks when they disagree from the truth but in both Testaments the Divine Oracles testifie that not of necessity God made man and all things neither is there any visible or invisible substance which is not God or the good creature of our God But God is infinitely and immutably good but the creature is less and mutably good and that the beginning of the soul is uncertain and that the natures of souls and Angels are not a part of God's substance but the creature of God and made of nothing and therefore is not bodily since it is created to the image of God Concerning the godliness of manners without which faith of the worship of God is idle and fainteth and with which the integrity of Divine worship is perfected that every one should love God for God and his neighbour in God that by increasing he may attain that one cannot be defiled with the sin of another where is not alike consent of wills That lawfull marriages are not damnable although in them posterity be procreated subject unto original sin and that the integrity of faithfull virgins and continent persons is to be preferred above them Let not the one baptism of the Trinity be iterated which is not lawfull neither let it be thought profitable to each man according to the diversity of the Minister but that by singular power it is given of him of whom we hear it to be said Upon whom thou shalt see the Holy Ghost descending and abiding upon him that is he which baptiseth with the Holy Ghost and I saw and bear witness that he is the Son of God Let us not think we have no need of the remedies of repentance for the daily excesses of human frailty without which we cannot be in this life so that in the fruitfull remorse of repentance we confess that all our sins are blotted away as it is written Blessed are they whose iniquities are forgiven and whose sins are covered blessed is the man to whom the Lord imputes not iniquity And that no man by his own strength but by the only grace of God is united unto the Head Christ and made solid in the unity of his Church by unseparable perseverance of peace Neither should any good thing be imputed to the liberty of man's will Also that the temporal goods that are common to the good men and bad are created by God and according to his dispensation are given or denied to every one of which goods in every one that beleeves not the having but the use or abuse is commended or condemned but the godly only can attain unto the certain and eternal goods in the World to come and we believe now that the Church hath received a pledge of these things having the first fruits of the Spirit here and perfection hereafter here she is upholden with hope hereafter is nourished in very deed here seeing through a glass darkly and hereafter face to face when from faith she shall be brought to sight which when it shall be perfected as we shall injoy the most perfect gifts of the most high God so shall we not harm our neighbours That we have also that hope of the resurrection in the same order and in the same form as our Lord arose from the dead we beleeve also that we shall rise again in the same time wherein we are and live not changing our nature nor sex but only laying off our frailty and vices That Satan with his Angels and servants shall be condemned into everlasting fire neither according to the sacrilegious dispensation of some men shall he be restored into his first that is Angelical dignity from which he fell by his own wickedness This is the integrity of the faith of Catholick tradition of which if any one article be denied all the belief of faith is lost So far hath Raban there Now if this Confession be conferred with the Confession which was published and injoined by Pope Pius the IV in the year 1564 we may find many additions in the Church of Rome which were not known in the daies of Raban and if he were now alive and professed to believe no otherwise then the Church did at that time he could not be a Bishop although Trithem calleth him a matchless one 10. And to the end we may see how far the Church in that time differed Of the Mass from the primitive Church in the celebration of the Lord's Supper and what hath been added unto it since that time let us hear the same Raban shewing the form of it in his daies in Lib. 1. de Institut Cleric Cap. 32 33 and therewith on the margine we shall shew the original of every novation by correspondent figures and he beginneth thus The Lord first ordained the Sacraments 1 of his body and blood with blessing and thanksgiving and so delivered it unto his Apostles and they followed the same manner and taught their Successours to do so which all the Churches generally through all the World now keepeth In the beginning was not the custom of tooning which now is in the Church before the sacrifice but the Epistles were read and the holy Evangelists 2. But since we are begun to speak of the sacrifice 3 we will declare to what end all this order was institute First then in the celebration of the Mass 4 at the coming in of the Priest 5 unto the Altar 5 the antiphona 6 is sung 7 by the Clark that a sound may be heard when he entreth into the Sanctuary before the Lord as in the Old-Testament the entring of the High-Priest was known by the sound of the Bells wherefore the singing of God's praise is heard for just cause that the holy harmony of the Ministers may go before the mysteries of the holy celebration and the Sacrifice of worthy praise may go before the venerable Sacrament of the Body and Blood of Christ for the Queere 8 is the multitude assembled unto the holy service and is so called because in the beginning they stood like a Crown about the Altar After the Priest's coming in the Letanies 9 are said by the Clarks that the Common-Prayer may go before the particular prayer of the Priest Then followeth the Priest's prayer 10 who when he hath saluted the people with peace 11 receiveth the answer of peace from them that true concord and charity and pure devotion may the easier obtain their Petitions from him who looketh into the heart and judgeth inwardly Then the Reader readeth a part of the Canon 12 that the mind of the hearers
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
all sin so the regenerate in Christ may live in this world without sin which surely belongeth not unto the estate of this present life but unto the blessedness of eternal life But if it be said only that for the beginning of grace which we attain by regeneration we may seem to receive the liberty of will which we lost in Adam although nevertheless the fulness and perfection thereof is to be expected in the life to come why is the most clear truth darkned with so great ambiguity and confusion of words Now how great absurdity is in that which followeth And we have free-well unto good being prevented and helped ........ as if after we are regenerate by the grace of Christ then we begin to have as free-will unto good so free-will unto evil as if by that regeneration when we are prevened and helped by grace we have free-will unto good and when we are deserted of the same grace we have free-will unto evil What reason or consequence of meaning can be here Doth the grace of that regeneration work this in us that from thence we get free-will as unto good so unto evil Further if when we are renewed in baptism we receive in Christ the liberty of will that was so lost in Adam doth then only the grace of God prevence and help us Or doth the same grace as once it helped us that we should be free unto good so leave us once that we are made free unto evil What is this so obscure and almost no preaching of grace Had it not been better to have made use of those sentences of the fore-named Fathers which define this matter fully and clearly Or that this definition had been framed in their words and plainly been declared how this grace of God preveneth and helpeth us that is whether once so great grace is given unto us in baptism which may be sufficient for the whole time of our life or whether it should be implored and gotten daily and whether we have need of it for some good things or for all None of these things appear here and therefore it had been better to have been silent then to speak so fondly of so great a matter For we have need of the grace of God not only for a good work as it is said in this chapter but also for the very beginning of faith without which grace we cannot come unto the Sacrament of regeneration we have need of grace for all and every good thing through every day we have need of it to stir up in us a good will we have need of grace to speak good and wholsom things we have need of grace for all good waies of good works Concerning Can. III. First they exhort Can. III. to keep peace and unity and to shun contention Then they say Behold one may think and say as formerly it hath been thought and said the Apostle said not generally and as they have added without exception Who will have all men to be saved but especially concerning them of whom he had said before For all men for Kings and for them which are in authority that when he saith All he understands all sorts of men even of all condition sex order What unconsequent or contrariety unto the truth is in this exposition Likewise one may say as it is found to be said by some Ancients that the Apostle speaks of whole mankind what ill or danger hath this exposition For he who thinks so doth not think that any man doth resist and go against the will of God whereby he willeth all men to be saved that God cannot do what he willeth and both the one and the other speaking diversly yet do agree faithfully and unanimously that whether the Apostle spoke so or so yet no man is saved but by the gracious mercy of God and none is suffered to perish but in his just judgment Certainly this is manifest in that question that although God will have all men generally and indefinitely to be saved yet in the hearts of some through the bountifulness of mercy he worketh the same in his will that both they have a will to be saved and they are saved to whom the Apostle saith With fear and trembling work forth your salvation for it is God who worketh in you both to will and to do according to his good pleasure but in the hearts of others through the severity of his hid and just judgement he worketh not this saving will but leaveth them to their own will that because they would not beleeve they should be damned in just punishment And this may be said indeed of them which have heard the word of the Gospel but through the hardness of their own unbelief would not receive it But what shall be said of so great a multitude of the wicked who have been from the beginning of the world untill the coming of Christ And them who cannot be denied to be as yet in the utmost parts of the earth unto whom never a Preacher is come who could no way beleeve in him of whom they have not heard nor receive a Preacher seeing none hath been sent unto them Shall such therefore be damned because they have not beleeved who never could hear And nevertheless they shall be condemned for their other sins and especially for original sin wherein all have sinned for it is not written in vain Pour out thy wrath upon the Nations which know thee not and the Apostle saith Rendring vengeance in flaming fire on them who know not God If one should ask of those What hath the will of God done in them who willeth all men to be saved and to come to the knowledge of the truth What shall we answer Will not a godly and prudent man chuse rather to be silent Or certainly say with the Prophet and Apostle Thy judgments are a great deep and O the depth of the wisedom and knowledge of God! how incomprehensible are his waies Concerning Can. Can. IV. IV. they say in this new question three questions are propounded First that it is said No man was is or shall be whose nature is not assumed in Christ Of this question we hold thus That the assuming of man's nature by Christ was not of necessity of beginning ex necessitate incipiendi but was only of his power and grace so his flesh descendeth thorow all generations so he is truly born very man of them that what he pleased by shewing mercy and healing and redeeming he might thereof assume and reject what he pleased or not So in that unspeakable mystery of his incarnation he mercifully did assume his elect whom he came to redeem justifie and save and whom he did judge unworthy of that mercy and redemption he left them out of that marvellou susception Let us therefore acknowledge truly that the susception of human nature in Christ hath left unbelievers void of this mercy and that he hath bestowed it only on them that they have common
would contentiously defend his error by and by it should by these Legates be deferred unto the audience of the other Sisters and if by Letters Canonically written that Sister could be reduced unto the harmony of wholesome doctrine it was well but if not a general Councel might be assembled 2. The Empire was translated from Rome to the East and then it was ordained by 150. Bishops assembling in this City when blessed Nectarius was ordained Bishop of this See after the condemnation of Maximus Ennius who was infected with the contagion of Apolinaris then it was ordained I say with consent of the most godly Emperor Theodosius the elder that as old Rome had obtained from the holy Fathers in former time the first place in Ecclesiastical causes so then new Rome for the honor of the Empire should have the Ecclesiastical precedency after her and should be called as the second Rome so be called and be the second See and should preside all the Churches of Asia Thracia and Pontus and treat of all Church-affairs and determine them by her own Authority And then such Legates Wardens of the Catholique faith as were sent to Alexandria and Antiochia were sent also into this Royal City and likewise from hence unto them for the same ministery that they all might teach the same and differ in no point of truth 3. When the Empire was divided the Bishops were also divided the decrees of the Roman high Priest that were established in their Councels without the Greeks let these Bishops which belong unto him look unto them As for these Councels which in these days they hold how should we imbrace their decrees which are written against our knowledge For if the Roman Bishop sitting in the high throne of his glory will thunder against us and as it were from above throw his commands and will judge of us and our Churches not with our counsel but at his own pleasure yea and will Lord it over us what brotherhood or what fatherhood can be in this who can patiently endure it for then we might be called the very slaves and not children of his Church And if this were necessary and so grievous a yoke were to be laid on our necks none other thing followeth but that the only Roman Church should have that priviledg which they hunt after and she shall make Laws unto all others and she her self be without Law and so be not a pious mother of children but an imperious Lady of slaves To what purpose then were the knowledge of the Scriptures the studies of learning the doctrine and discipline of teachers and the noble wits of the wise Greeks the onely authority of the Roman high Priest which as thou sayest is above all turneth all to nothing Let him be the onely Bishop the onely Teacher the onely Commander and let him onely as the onely Pastor answer unto God for all things that are concredited unto him onely But if he will not have fellow-laborers in the Lord's vineyard and if he be exalted in keeping his primacy let him glory in his primacy but not contemn his brethren whom the truth of Christ hath begotten in the womb of the Church not unto bondage but unto freedom For as the Apostle saith We must all stand before the throne of Christ that every one may receive as he hath done whether good or ill He saith All though he was an Apostle he excepteth not himself he excepteth no mortal He said All he excepteth not the Roman high Priest Nor is it found in any Creed that we should believe specially the Roman Church but rather we are taught every where to believe that there is one holy Catholique Church These things speak I of the Roman Church with your favor which I do reverence as you do but will not follow absolutely nor do I think that she should be followed in all particulars whose authority thou hast propounded unto us as so excellent that we must forsake our own customs and receive her form and change in Sacraments without examining by reason and without authority of Scriptures but we as blinde men should follow her leading us whither she willeth by her own spirit which how safe or honorable it is for us let both the Latin and Greek Sages judge 4. Thou sayest that the Lord said unto Peter alone and not unto all the Apostles Whose sins ye forgive and what thou shalt binde on earth But it is believed that the Lord said that not unto Peter onely but indifferently unto them all with Peter or to Peter with them all Nor did the holy Ghost come down on Peter onely at the Pentecost but the Lord sent him unto them all in a like gift and in a like measure as he had promised therefore we do so acknowledge the power to be given of the Lord and received by Peter that we think the Authority of the other Apostles should not be minced seeing certainly they all equally without any prejudice of another or usurpation as truly meek and lowly in heart did receive the same holy Ghost and by the same holy Ghost did receive the same power of binding and loosing nor can we think that the priviledge was given unto Peter onely which is common unto them all by the Lord's gift therefore we may not take from others which have the same power and ascribe unto one the Authority which is common to them all Let Peter as the twelfth Apostle be honored so that the other eleven be not excluded from the Apostleship which certainly they did receive by an equal and not different dispensation not from Peter but from the Lord himself even as Peter did 5. I grant there have been many heresies in Constantinople but there also were they extinguished as the heresie of Arrius in the days of Constantine the root of them all was Philosophia which was planted in Constantinople and which the learned have abused So heresies have been condemned in the Churches of Calcedon Constantinople Ephesus Antiochia and Alexandria and it was commanded that none should any more plead for these heresies But now in this City are no heresies As for Rome haply no heresies began there because they were not so witty and subtil nor were they such searchers of the Scriptures as some here and as the vain wisdom wherewith some among us were miscarried into heresies is to be condemned so the rudeness of the Romans is to be commended whereby they said neither this nor that of the faith but with an unlearned simplicity did hear others which seemeth to have come either through too much sloth in searching the faith or through slowness of judgement or that they were taken up with the multitude and weight of secular affairs Catal. test verit lib. 15. The Reader may judge of this reply unto these objections and by these particulars understand what the Greeks did judge of the particulars that are omitted It seemeth the Romans would wipe away that jeering blot in the last
erroneously nameth one for another often c. By this ingenuous testimony of the Printer we may see what account they make now of their ancient Master and seeing these books have been so oft changed little credit can be given to any of their late Editions and thirdly that even the Master himself had not written soundly according to the Fathers which he citeth The Edition of Lombard at Paris An. 1550. hath in the end a catalogue of these which they call his errors in quibus Magister non tenetur I will shew some instances In the Edition at Lovane An. 1568. lib. 4. Dist 2. F. They who had not hope in the baptism of John and did believe the Father Son and holy Ghost were not baptised thereafter but the Apostles laid hands on them and then they received the holy Ghost Here on the margint it is Erronea Magistri opinio Dist 5. C. Christ might give unto them his disciples power to forgive sins yet not the same power that he himself had but a created power by which a servant may forgive sins yet not as the author of remission but as a servant and yet not without God the Author On the margin it is added Hic Magister non recipitur Dist 13. A. It may be truly said that the body of Christ is not eaten by the brute beasts albeit it seem so what then doth a mouse take and eat God knoweth In the margin it is said Non probatur haec Magistri opinio Dist 17. B. It may truly be said that without confession of the mouth and paying outward punishment sins are forgiven upon contrition and humility of the heart In the magin it is added Non rectè hic sentit Magister Dist 18. F. Unto the Priests he gave power of binding and loosing that is of shewing that they are bound or loosed In the margin it is Gravis Magistri lapsus In many other particulars though they have not put such a censure on him he is no less adversary unto the doctrine of Rome now as lib. 1. Dist 1. A. Let the diligent and modest speculation of Divines take heed to hold the Divine Scripture as the prescribed form in doctrine Dist 2. C. As Augustin lib. de Trini teacheth we must first shew whether faith hold out so according to the authority of holy Scriptures and then against babling disputers which are more proud then capable use Catholique reasons and fit similitudes for defense and asserting the faith that so satisfying curiosity we may the more fully instruct the modest or if they cannot finde the truth which they seek they may complain of their own minde rather then of the truth or of our assertion D. Therefore let us propound the Authority of the old and new Testaments Dist 40. D. Seeing predestination is the preparation of grace that is Divine election whereby he hath chosen whom he would before the foundation of the world as the Apostle saith on the other side reprobation must be understood the foreknowledge of the iniquity of some and the preparation of their damnation for as the effect of predestination is that grace whereby now we are justified and helped to live well and to continue in good and whereby we are blessed in the future so the reprobation of God whereby from eternity by not electing he hath rejected some is considered in two particulars whereof the one he foreseeth and prepareth not that is iniquity the other he foreseeth and prepareth that is everlasting punishment Whence Augustin ad Prosp Hilar. saith This rule must be held without wavering that sinners are foreknown in their sins and not prepared but that the punishment is prepared for God in his presence as Augustin in lib. de bono persever hath prepared his good things unto whom he would and unto whomsoever he giveth certainly he foresaw that he would give them Dist 41. A. If we seek the merit of obduration and mercy we finde the merit of obduration but we finde not the merit of mercy because there is no merit of mercy lest grace be made nothing if it be not given freely but rendered unto merits So he sheweth mercy according to grace which is given freely but he hardeneth according to judgement which is rendered unto merits whence we may understand that as God's reprobation is that he will not shew mercy so God's obduration is that he sheweth not mercy so that not any thing proceedeth from him whereby a man is made worse but onely it is not given whereby he may be better Hence it is clear saith he what the Apostle understandeth by mercy and hardening and because mercy admitteth not merit but obduration is not without merit and by the word mercy here is understood predestination and especially the effect of predestination but by the word obduration is not meant the eternal reprobation of God because there is no merit thereof but the privation or refusing of grace which is some way the effect of reprobation yet sometimes reprobation is taken for obduration as predestination for its effect which is grace given for grace which is given is the effect of predestination therefore seeing there are no merits of grace which is given to man for justification and far less of predestination it self whereby God hath from eternity chosen whom he would can there be any merits so nor of reprobation whereby from eternity he foresaw that some would be evil and be condemned as he did chuse Jacob and denied Esau which was not for their merits which they had then because they had none because themselves were not nor for the future merits which he could foresee did he either chuse the one or refuse the other In the next Section he sheweth how Augustin once thought that God had chuse Jacob because he foresaw that Jacob would be such and therefore Augustin recanted that error and he concludeth the Section thus Augustin in lib. de praedest sanctor saith Not because he foresaw that we would be such did he therefore chuse but that we might be such by the very election of his grace whereby he hath accepted us in his beloved Son Dist 46. B. Unto that objection from Matth. 23. 37. he answereth That is not to be understood so as if the Lord would have gathered the children and it was not done what he would because Jerusalem would not but rather that she would not have her children gathered by him and yet against her will he gathered her children even all whom he would because in heaven and on earth there be not some things that he would and doeth and some things that he would and doeth not but all whatsoever he would he hath done and therefore the meaning is whomsoever I have gathered by my ever efficacious will I did against thy will Behold it is clear that these words of the Lord are not contrary unto that is said Lib. 2. Dist 25. G. In man may be observed four estates of free-will for before
by his bastard Son Manfred with a pillow Crantz in Saxo. lib. 8. cap 18. The writers testifie that he was endued with excellent gifts albeit the Pope pursued him as an enemy of the Church And they say when they consider the life of Christ and his command to forgive seventy times in a day with the practises of the Popes against the Emperor they are perswaded to think with Aeneas Sylvius that there hath not been a greater calamity in the Church or Commonwealth these many years whereof the Bishops of Rome have not been the Authors and they call this Frederick another Charls the Great He could talk in Arabick Greek Latin French and Dutch languages On his Tomb it was written thus Si probitas sensus virtutes gratia census Nobilitas orti possent obsistere morti Non foret extinctus Fredericus qui jacet intus Jo. Bale saith he may not in this cause believe Blondus Platina Stella or Sabellicus for they report nothing but what was written by the flatterers of the Popes that if it had been possible they might provoke all the world against him but who desireth to know the truth let them read the sixth Book of the Epistles of Petrus de Vineis Haec Marius saith he 4. In the Greek Empire was a great alteration about that time the History The Greek Empire is changed thereof I will set down together for the more clearness Isaacius the Emperor had redeemed his Brother Alexius from the Scythians and advanced him to so great authority that all the affairs of the Empire were at the command of Alexius Here Nicetas Choniat in Annal. lamenteth the condition of that people saying Truth and holiness had failed and because of manifold iniquity love was become cold so that the people left whole Cities and went in colonies into the Lands of the Babarians where they might live more securely for a sober kinde of life was banished by frequent tyrannies and the most part of the Emperors were robbers neither thinking nor doing any thing moderately O glorious Empire of the Romans saith he and majesty which all Nations did admire and adore what Tyrants hast thou endured with what injuries hast thou been afflicted how many have burnt in love of thee what men hast thou embraced and prostituted thy self unto what sort of men hast thou honored with a diadem and purple shoes c. By the way observe here that the Greeks do always call themselves Romans and they called all the western people Latins When the Empire was in this condition Alexius usurpeth the Crown he pulleth out his Brother's eyes and shutteth him in prison An. 1190. Alexius Son of Isaacius fleeth unto Philip Duke of Suevia afterwads Emperor who had married his Sister Irene and he sendeth him at last unto the Pope for help to be restored There this Alexius conformeth himself unto Rome and he promiseth saith Nicetas to change the institutions of the ancient Romans into the corrupt Religion of the Latins The Pope recommendeth him unto certain Princes which then were assembling at Venice to go into Syria to wit Baldwin Earl of Flanders and his Brother Henry Boniface Marquess of Monferrate Lewes Prince of Savoy and others more The Venetians also had an old quarrel against the Greeks and were glad of this occasion Likewise the yong man did swear unto them that he would give them what they did demand even which were impossible oceans of money saith Nicetas Though the Emperor Alexius understood of this preparation he made nothing for resistance So the Latins arrived at Jadara and then came to Epidamnum and they call yong Alexius Emperor to the end the people may the more willingly accept them then they came to Constantinople Theodorus Lascaris Son in law of Alexius made some resistance but Alexius fled and the Italians enter the Town and after nine years imprisonment Isaacius is set upon his throne and his Son Alexius with him Within few days the chief of the Italians sat with them as being saviors of the Commonwealth then the Soldiers plundered the Town sparing neither private houses nor Churches nor the Flemins nor the Pisanes nor the Venetians dwelling there The old Alexius had been deceived by a false response that the East and West should be conjoyned in his time and now the Monks execrable men and hated of God saith Nicet made him believe that God would restore him sight and give him the Monarchy of the world thus he had no other thought but to eat and drink with these Monks And the yong man kept company with the Latins was for the most part in their ships playing at dice carowsing c. From July 18. till January 25. the people were so grievously oppressed that they began to talk of choosing another Emperor the wiser sort said It was not time to attempt the like but the people were so impatient of their oppression that there must needs be another Emperor and they name Nicolaus Canabus who was very unwilling But Ducas Alexius called the proud taketh him prisoner killeth yong Alexius imprisoneth the old man and taketh the Scepter the people were contented He beginneth to treat with the Venetians and other Latins their demands were so high that the Greeks could not or would not assent wherefore they possess themselves of the Town put Ducas to flight and do more harm then the Saracens did at their entering into Jerusalem saith Nicet Then they made fifteen Electors and choose Baldwin Emperor and Thomas a Venetian to be Patriarch who was sent to Rome to get all these things confirmed by the Pope and he reporteth Imperial badges to Baldwin in whose Successors that Empire continued sixty years At that time Creta and Euboea or Nigrepont was given unto the Venetians Boniface was made King of Macedonia and other rewards were given to others All the Greek Empire was subject unto Baldwin except Bithynia Cappadocia and Hadrianople and in them several Greeks had the dominion especially Lascaris about Hadrianople and kept the title of Emperor of Constantinople The Bulgarians invade Thracia and took Baldwin captive and sent him in fetters into Mysia His Brother Henry succeedeth and gave his onely Daughter unto Peter Earl of Altisiodore which succeeded in the Empire at that time when Otho the V. was deposed he was confirmed by Pope Honorius shortly after his election So soon as he returned from Rome he entered in wars with Lascaris and they conclude a peace then he was entrapped in Constantinople and died in prison in the third year of his reign His wife Jole causeth his Son Robert to be received Emperor He fell in love with a yong damsel betrothed unto a Burgonian Knight who had done good service in that Empire and by consent of her mother brought her to his palace The Knight dissembleth for a time and then made an horrible revenge to wit he gathereth his friends and a number of Greeks haters of Robert and cometh by night into the Palace he
words If it be lawful to celebrate for a penny it were far better and precious to celebrate without pennies this they say thinking that simony is committed in these exactions Oh how great a wickedness and madness to exact forty fifty or sixty florens for the absolution of a City and relaxation of a Church-yard I am silent of other things simple and secular people do abhor all these things 28. Jagielo Duke of Lituania was married to Heduigis Queen of Poland The conversion of Lituania An. 1386. with condition that he should embrace the Christian faith and annex that Dukedom to the Crown of Poland he and his three Brothers Borissus Suidrigielo and Vidold were baptized at Cracow Febr. 14. The next year he called a general convention of all the people of Lituania at Vilna in the beginning of Lent and took with him the Bishop of Gesna and some Priests There he propoundeth unto them the forsaking of their Idolatry and the embracing the Christian Religion he allured them with exhortations and promises but the Priests being ignorant of the language could teach them nothing at all The barbarous people were loath to leave the customs of their Ancestors but when they saw that at commandment of the King the fire in the Temple of Vilna to be extinguished and the Altar broken and the Serpents which they had worshipped to be killed and dead and their holy groves destroyed without the hurt of any man the people wondered and said How is it that our gods do not revenge themselves on these wicked Christians if any of us had done the like we had perished by the wrath of the gods Then were they willing to follow the Religion of their Prince and because it had been wearisome to baptize them all this honor was given to some of the Nobles to baptize them severally and the vulgar sort were set in companies and the Priests cast water upon them and gave unto every company a name saying I baptize ye in the name c. and so in one day 30000 barbarous people were baptized Ale Guaguin in Rer. Polon To. 1. 29. Nicolaus de Lyra a Jew by birth and then a converted Christian wrote Annotations on all the Bible which were in great account among the School-men but in many Articles of faith he differeth from the Papists now as appeareth clearly by these passages When Jerome had written in Prologin lib. Tobiae The book of Tobiah which the Jews following the catalogue of divine Scriptures have reckoned among those which they call Hagiographa de Lyra saith He should rather have said among the Apocrypha or he taketh the Hagiographa largely And in his Postilla he saith When I have written as God hath helped upon all the Canonical books of the holy Scriptures ..... trusting in his help I intend to write of the other books which are not of the Canon to wit the book of Wisdom Ecclesiasticus Judith Tobias and the books of Maccabees ...... We must know that the books of the sacred Scriptures which are called Canonical are of such authority that whatever is written there it is held true without controversie and consequential also what is manifestly concluded thereupon for as in the writings of Philosophers truth is known by reducing unto the first principles that are known in themselves so in the Scriptures of Catholick Doctors truth is known in so far as things to be believed can be reduced unto the Canonical writings of the sacred Scripture which we have by revelation from God who cannot lye therfore the knowledg of these writings is necessary unto the Church for which cause of the exposition of them it may be said what is written Eccles 24. All these are the book of life that is all the books that are expounded in the preceding work are contained in the book of life that is in the books of truth revealed by God who is life for as divine predestination is called the book of life so this Scripture revealed by God is called the book of life both because it is from him which is life essentially as is said and it leadeth unto the blessed life And next it is to be considered that the books which are not of the Canon are received to be read by the Church for information of manners but their authority is not such that they are thought sufficient to prove things in controversie as Jerome teacheth in the Prologue on Judith c. On Deut. 17. at the words Thou shalt not decline he saith Here an Hebrew Glossa saith If he say unto thee The right hand is the left hand or the left is the right thou must receive such a sentence But this is manifestly false since the sentence of no man of whatsoever authority is to be received if it be manifestly false or erroneous and this is clear by what is said in the text They shall judge unto thee the truth of judgement and they shall teach thee according to his law Hence it is clear that if they speak false or decline from God's Law manifestly they should not be heard On Psal 124. or rather 125. on these words Like mount Sion he saith because as mount Sion is unmoveable so they who trust in the Lord are not moved from the stability of faith therefore it followeth shall not be moved for ever to wit who dwell in the spiritual Jerusalem by faith formed by love And the cause of this stability followeth The mountains are about it that is the Angels are deputed to keep the Church and the Lord is round about his people as he saith in Matth. ult Behold I am with you unto the end of the world On Daniel at the last words he saith The last two Chapters to wit of Susanna and the History of Bell and Dragon are not of the Canon therefore now I leave them and intend to take in hand the other books which are Canonical On Matth. 1. at the words Iudah begot Phares he rehearseth an opinion of Jerome which he confuteth and he addeth a general reason saying The sayings of Saints are not of such authority but we may think the contrary in those things which are not determined by the sacred Scripture therefore Augustine in Epist ad Vincent saith of the writings of the Saints This sort of writings is to be distinguished from the Canonical Scriptures and testimonies are not brought from them so that we may not think the contrary On chap. 10. at the words He gave them power over unclean spirits he saith If it be asked Why Preachers do not such miracles now Gregory answereth Because when the Catholick faith is sufficiently proved by the miracles of Christ and his Apostles it is needless to reiterate such proof any more And a little after Ye have received freely to wit grace which God hath bestowed on you whether grace making acceptable or grace which is freely given Give it freely even as ye have received for for spiritual acts as for administration
Catholick and was ready either presently or at any time shal be appointed to give reasons of this his assertion out of the written word and to answer any objection But the Legate would not heare of Scripture When Luther was gone the Legate wrote a sharp letter unto Frederik requiring him as he tendered his own honour savety or respected the favour of the great high priest to send Luther unto Rome or expell him out of his Dominion The Duke replieth excusing himself that he could not do that with his honour nor with a safe conscience unless he knew a justcause and if the Legate will shew that nothing shall be lacking on his part Nevertheless the Duke began to be timorous un till he sought information from Erasmus and the University of Witembergh they did encourage him unto constancy in Gods cause J. Fox in Act. mon. VI. Leo feareth an innouation in Germany not only by loosing the Another proclamation of indulgences benefit of Indulgences but by contempt of his authority and for remedie of both he confirmeth the Indulgences by a new Bull dated Novemb. 9. Ann. 1518. and therein declares that unto him as the successour of Peter and Vicar of Christ belongs the power to bestow so great a benefite both on the living and the dead and the Church of Rome is the mother and Lady of all Christians and all men must obey her who will not be separate from the communion of the Church This was sent unto Cajetan and he directed severall coppies thereof unto the Bishops throughout Germany adding threats against all who shall think otherwise Then Luther saw that nothing was to be expected from Rome unto him but condemnation therefore he published an appeal wherein he professeth that he would not decline the authority of the Pope in so far as he followeth truth but he is not so free from the common condition of men that he can not erre seing even the example of Peter who was rebuked by Paul testifieth the contrary indeed it is easy for the Pope by his wealth and power to oppresse any man dissenting from him and they who are oppressed must have their refuge to a general Councell which every way is to be preferred before the Pope By this appeall after it was spread and many did judge it reasonable it did quickly appeare how weak the Popes Bull was to quench the fire of Germany Pe. Soave in Histor In the end of this year Luther wrote unto Wenceslaus Linckius saying I send unto thee my proceedings more exactly written than the Lord Legate thinks but my pen is a breeding for higher things I know not whence these meditations do come in my judgement this business is not yet begun so far is it from that the Peers of Rome can hope for an end I send thee my trifles that thou mayst see whither I guesse rightly that the very Antichrist as Paul speakes be reigning in the Court of Rome I think I can demonstrate that he now is worse than the Turks Schultet Annal. VII After the publishing of the foresaid Bull the minds of the Roman Others arise for the truth Court were lifted up again and ere they heard of Luther's appeall as if all were then well presently they fly unto their harvest and send Samson a Franciscan of Millan into Helvetia to sell Indulgences in some places he reapeth abundantly he comes to Zurick where Hulderik or Ulrick Zuinglius opposeth him and preacheth not only against the abuses of the indulgences but confuteth the use of them and the power of the Pope sending them and many did hear him gladly and commended him mightily saith Pe. Soave Here it is to be remembred that albeit Luther was the first who entred into debate with the corrupt Court of Rome yet not he alone Wolfgang Fabritius Capito was born in Haganoa of Alsatia An. 1478. his father abhorring the wicked life of priests took him from the study of Divinity and applied him unto Medicine but after his fathers death he returned unto the subtilties of Scotus in Friburgh of Brisgoia and wearying there he became preacher in Brusella by Spira thence he was called unto Basile An. 1508. where by preaching and disputing he sowed the first seed of the Gospell Likewise John housschine or Oecolamp made such progress in his studies at Heilborn Heidlbergh that Philip the Palsgrave made choise of him to be Tutour of his children about the year 1514. his native town Winsbergh calleth him to be their preacher where he was the admiration of all learned men and in the year 1516. he was called unto Basile and there did concurre with Erasmus in translating the New Testament and the same year was graduat Doctor of Divinity by Capito Also at Strawsburgh Doctour Keisersberger and John Creutser another Doctour of Divinity howbeit they did use the usuall rites yet they preached no other doctrine then afterwards was declared in their Confession An. 1530. so that Strawsburgh was the first town of Germany professing the truth of the Gospell saith Abr. Scultet in Annal. As for Zuinglius his father was wealthy and old and his son very young he thought the fittest way to preserve his riches unto his son was to build a Church in Glarona and addote all his riches unto the priest there of upon condition that his son be the first priest when the boy came to 16 years of age he was sensible of his unworthiness to have the charge of souls therefore he went to the schools in Basile An. 1505. where he heard Thomas VVittenbach teach that the death of Christ is the only price of our redemption and indulgences are but a device of the Pope Then he read the Scriptures diligently especially the New Testament in Greek and finding in the epistle of Peter that the Scripture is not of private interpretation he made it a part of his prayer dayly that God would give him his Spirit to attain the knowledge of the hid mysteries And lest he should be deceived with a fond conceit of his own imaginations he compared the Scriptures and by collationing one passage with another he searches the meaning of the darker places and he read the writings of the antients yet so that he judged they should be examined by the touchstone of Gods word Thus he attained to the knowledge of many things which were not spoken of in these days He was called by Francis à Sickengen a Germane Knight to be his preacher ansd there he read the gospell and the epistle and the Letany in the Germane language not intending any Reformation but that they under his charge might the better understand what they heard Then came unto his hands the Resolution of the questions which Picus of Mirandula had propounded at Rome these he did approove and therefore was suspected and hated by some nevertheless with boldness he spoke against the pardons and openly disputed with Cardinall Matthew Bishop of Sedune before there was any
churches may be granted unto the Reformed Religion Quintinus Heduus had a long oration in commendation of the King and Queen and of the immunities of the Clergie and petitioned that the new Religion should have no liberty closing with an invective against the Prince of Condee His speech was heard with scoffs and he was derided with ballets that he is said through impatience to have died of melancholy After these speeches a contest arose between the Peers and the Guises who would have been accounted the Kings neerest kinsmen The meeting was adiournied untill the first of May the Prelates were commanded to prepare themselves unto the Councel and all the Judges who were imprisoned in the cause of Religion were set at liberty In August An. 1561. they meet again at Pontoise in Picardy there at the first contention was between the Peers and the Cardinals for the order of sitting the Cardinals Turnon Lorrain and Guise went away malecontent because they were not preferred Then the Chancelor declared the causes of the meeting and exhorted every man to speak freely I touch not their Politik affairs The speaker of the Commons complained as before of the corruptions of the Church men and petitioned that these faults might be reformed and that the King would so attemperate the revenues of the Prelats that they live not licenciously And seeing it is the Royal priviledge to maintain Religion and all these troubles arise upon occasion of Religion the readiest remedy is to call a Councel whereunto all men may have free access as also that they who can not with safe conscience go unto the rites of the Romish Church may have liberty to assemble peaceably and publickly for hearing Gods Word in the vulgar language and because adversaries do calumniate their meetings he wisheth that the King would depute certain persons to be present and see what is done as neither should those be called hereticks who are condemned before their cause be heard and examined by Gods word The Speaker for the Nobility spoke much to the same purpose and the Clergy did oppose them both At that time the Pope sent Cardinal Ferrar to hinder the National Councel he would have observed the accustomed power of the Roman Legats in bestowing Benefices but he was stopped by a Decree and many rhymes were scattered against him he took those in ill part and went away French Comm. Lib. 2. So the Papal authority seemed to fall and it was talked abroad that Religion should not be swayed by authority of any man but by Trueth and reason and who did cleave unto their former rites were quiet for the time The most part of the Nobility seemed to affect the Reformation and the Queen whether to please the King of Navar or to serve the time I know not saith that author wrote unto the Pope August 4. in this manner First she lamenteth the wretched condition of France that many thousands cleaving as yet unto the Church of Rome perish in their souls because they are not instructed and many Nobles and most potent men have made secession whose power and number and concordis so strong that they can not be overmastered Therefore She implores his aid that the one sort may be retained and the other may be reduced and so the unity of the Church may be restored Which may the more easily be effectuated because there be no Anabaptists in all France nor any hereticks that speak against the Christian faith nor against the Acts of the first sixe general Councels And this is the opinion of learned men with whom she had conferred that the holy father may receive such men into fellowship of the Church albeit they be of different opinions as of old the diversity of observing the Easter and other rites and parts of Divine Service did not dissolve the Union of the Church Then for remedy she propoundeth the necessity of calling a general Councel or that he would provide another remedy especially to regain them who are separated it may be expedient to use frequent admonitions and to permit quiet Conferences likewise Bishops and priests should teach Gods word and exhort the people unto concord laying aside all reproaches as she hath commanded them who are separated and they have obeyed But many who have no mind to depart stand in doubt of these particulars especially first it is certainly known that the primitive Church had no images and God hath expressily forbidden to worship them therefore let it be considered whether it be expedient to remove them into places where they shall not give occasion to worship them 2. it seemes strange unto many good men that in baptisme exorcisme is used and many other rites which perhaps may profite them who understand them but seing the most part understand them not and they know that only water and the word are necessary it were better to omit them namely many are offended that an infected or diseased priest puts his unclean spittle into the infants mouth in the Masse many are offended with three things one that it is given under one kind only albeit Christ said Eat yee drink yee and such was the custom of the Church for a thousand years and more another it is ministred unto one alone or some few without prayers that may be understood by the vulgar people and the other party have shewed that they restore the manner of the primitive Church the third that the body of our Lord is carryed about the striets against the express institution Take yee eat yee and not Carry yee They say also that Christs body is in heaven only and therefore only spiritual worship is required fourthly the Masse is a scandal unto many because it is sold by ignorant and dissolute priests and none seeks to amend this yea and many of our fellowship doubt of the Masse both in the substance and form of it in the substance they observe that Church men affirm that they do offer Christ and they do esteem of their own sacrifice more than they do of Christs sacrifice In the manner they note four points it is done in an unknown tongue 2. the use of no part of the Masse is declared 3. some words are spoken as belonging unto the people especially concerning the communion and yet the priests communicate alone even when the people are standing there 4. the order of the Divine Service c. loc cit What answer was returned unto this Letter the reader may judge Among the Ambassadors of forrein Princes who went to congratulat the young King was George Gluch from Denmark The King of Navar envited him to his lodging and said He might shew his Master that he hoped the Gospell should be freely preached through out France ere one year went about Then said Gluch Oh I pray take heed that the doctrine of Caluin and the Swisers be not received but the doctrine of Martin Luther which the Kings of Denmark and Sweden and many Princes of large Dominions do
two desire to be marryed because they have attestation of two insuspect witnesses which testify that they heard the first mans Captain declare that he was slain in Denmark on such a day of Aprile last Whither may these parties be married In respect they are guilty of adultery and so had sinned before they knew of the mans death they should not be marryed II. A. man being forewarned that he should not marry his uncl's wife was marryed in the Chapell-Royall What order should now be taken with them Their names should be delated unto the Migistrate that they may be punished as incestuous III. Severall persons are divorced for adultery and the offending parties seek marriage Ans All Ministers should be admonished that they marrie none such under pain of deprivation 5. It is ordained that every Superintendent shall cause summon all bishops abbots or whatsoever Benefiâ—â—d persons being of the Church who receive tiths and feed not a flock as their charge and where no Superintendent is that the nearest Superintendent shall send his letter to the Minister next adiacent To summon such persons to compear at the next generall assembly to hear and know the ordinance of the Church in that case By the first particular of this assembly and the Supplication it appears that the Queen would yeeld somewhat to Protestants and Papists for her own ends and The history of Reformat shewes that the arch b. went to Edinburg in January following having the company of 100. horsemen or more intending to take possession according to his late gift but when three or four of the Counsell went to him and told him if he attempt to do it trouble may arise he was persuaded to desist Next from that Letter unto the Bishops of England it appeares what sturre was there at that time as also the same year 5. cal Jul. Beza wrote his eight epistle unto the Bishop of London Against the reinducing of Popish abolished rites it is long but I shall only touch some passages of it I think saith he that men should not desert their churches for such vestures but first I do judge that many things in themselves indifferent are to be reckoned among superstitions or certainly among these things that tend to superstition because of the opinion of worship which can not be eschued Next it is to observed that some things may be suffered for the infirm Not a These rites had bin left off which when they are once removed should not be restored at all because thus were not to trke away weakness but rather to increase it when it is in some measure taken away and as it were to recall it when it is away and therefore I marvell not that some are more nice to restore things than they were before these were removed And further it is a vainthing to pretend infirmity in that Kingdom where the Gospell had been preached and received so many years and confirmed with the blood of so many excellent Martyres for if the Apostle did justly rebuke the Galatians that when they had begun in the Spirit they would return to the flesh how much tather might that be said of you Englishes if when yee have begun in the Spirit yee would fall back not as they unto flesh that is the rites of Moses whereof God was the Author but unto nugas quisquilias the trifles of humane traditions which God forbids And this I will not say that if these do sin which chuse to leave their churches rather than suffer such things to be thrust upon them against their consciences these are far more guilty before God and his Angels who will have flocks deprived of their Pastors and the foundation of horrible dissipation laid in the Churches being deprived of their Pastors rather than see ministers otherwise blameless cloathed in this habite rather than that and hungrie sheep shall have no food if they will not take it with geniculation or bowing of knees Beza speakes there as also in his twelth epistle more largely and of other particulares but all such writing was in vain for some bishops continued in their wilfulness as appeares by an epistle of Zanchius written from Heidlberg Septemb. 10 1571. at the order of that religious Prince Palatine as he writes unto Queen Elisabeth where he saith To bring back these rotten raggs and other rubbish of the Popish Church at this time into the Church what is it els but to give a fair occasion unto the Papists to harden themselves and their followers in their superstitions and truly as it were to push them thereunto let us then hearken what the Prophet said unto Josaphat aiding A chab Dar thou help the wicked and love them which hate the Lord therefore wrath from the Lord shall be upon thee And what other is this but to call back the weak from the studie of pure religion and privily bid them return into Egypt for infirm persons are easily brought back into impiety seing naturally wee are inclined unto superstition c. V. Before I goe fore ward let us mark the speciall providence of God in The admirable providence of God seen in the Reformation of Scotland Reforming the Church of Scotland as hath been declared and that in two particulares I. the Ministers were wrestling in zeal of the Reformation both of Doctrine and manners wrestling I say with pouerty and against wordly power yet not by violence but by cleaâ—ing fast to Gods word by supplications both unto God and to the aduerse power for excepting John Erskin who was an antient Baron all or most part of these Ministers were of no patrimony John Knox had waited on George wishart the Martyre John rowe was a Frier at Rome and was sent An. 1559. as Nuntio into Scotland and when he sawe the differences in the country in steed of agenting the Pope's business he turned preacher John Craig was a Dominican at Bononia where finding the Institutions of John Caluin he embraces the truth in them and one day conferring with an old man in the Monastery he was confirmed by him in the same truth but withall was warned that he make not his mind known because the times were perilous nevertheless he would not dissemble and was as an heretick sent to Rome and after examination was imprisoned and lay there in great misery the space of nine months then giving a clear confession of his faith before the Inquisitors he was condemned to be burnt August 19. The same night Pope Paul IV. dieth and in a tumult of the people all the prisons were broken up and the prisoners set free among others this man escapes and at last comes home Iohn Willock and Christopher Goodman had been preachers in England and in Queen Marie's persecution fled into Scotland Iohn Dury had been a Monk in Dumfernlin and so many others were Monks in severall parts of the Nation So they had no earthly riches nor authority and yet it pleased God by such
weak instruments to make his glory so sensibly appear in the Land that I may boldly say Mercy and trueth righteousness and peace had never since Christs coming in the flesh a more glorious meeting and amiable embracing on earth even so that the Church of Scotland justly obtained a name among the chief Churches and Kingdoms of the world A people sitting in darknes hath seen a great light and unto them who sate in the region of death light did spring up As the darknes evanishes at the rising of the Sun so God made all adverse power give way unto these weake instruments by degrees as followes more clearly To what Nation under heaven since the Sunne of righteousness had shined upon the most part of Europe hath the Lord communicated the Gospell for so large a time with such purity prosperity power liberty and peace The hottest persecutions had not greater purity the most halcion times had not more prosperity and peace the best reformed churches in other places scarcely parallelled their liberty and unity And all these with such continuance that not only hath He made the trueth to stay there as He made the Sun to stay in the dayes of Josua But when the cloud of iniquities did threaten a going down in his mercy he hath brought back the glorious sunne by in any degrees Christ not hath only been one and his name made known in respect of his propheticall office for information of his priesthood for the expiation of sins and for intercession But also had displayd his banner and hath shewd himself few can say the like a Soveraigne King in the Land to govern with his own Scepter of the Word to cutt off with the Civill sword all moniments of idolatry and superfluity of vain rites and to restore all the meanes of his Worship in doctrine Sacraments and discipline to the holy simplicity and integrity of the first pattern shewed in the mount from which by that wisdom of man which ever is foolishness with God they were fearfully and shamefully swerving II. Another particulare is Some Noble men namely Lord James Steward and others were very zealous for the Reformation at the first but when they were accustomed with the aire of the Court they cooled were for toleration of the Masse and relented for their preferment as hee was made Earle of Morray and others became officers of State The Ministers admonished them and threatned them for their lukewarmness They despised admonitions and would not use the preachers so familiarly as before they were wont though none of them turned Papist excep the Earle of Bothwell and they heard the preachings When the Queen intended to marry Henry Stuard sone to the Earle of Lennox and sought not the consent of the Parliament they oppose her marriage and therefore were all exiled and fled into England Thus God made the threatnings true but in mercy to the Land he wondrously brought them back when variance fell betwixt the King and Queen the King recalleth the exiled Noble men of purpose to make himselfe the stronger by them And when the King 1567. was murthered on February 9. by the Earle of Bothwel and the Queen married that Earle these same Noble men with other stood in defence of the young Prince that he came not into the hands of him who had killed his father They went to the fields with armies on both sides and the Queen's Army was the stronger but they were strucken with such feare that without stroak of sword the Earle fled away into Denmark and the Queen went to the Lords Juny 11. and renounced the Crown in favors of her sone and did chuse the Earle of Murray to be Regent of the Q. Mary renounced the Croâ—n Kingdom enduring her Sone's minority And then the Religion was established as followes So it pleased God to change things beyond the expectation of men VI. Soon after the Queens marriage a proclamation was made wherein the Queen declares that She will confirm all that She had promised at her arrivall concerning the Reformed Religion This was to stop the peoples mouths But all in vain For the people universally were against Bothwell For some declared openly against him some were Neuters and a few of the Nobility did join unto him especially the Bishop of Santandrews and the Earle of Huntly who had been lately restored by the Queen Within few dayes after the Queen came unto the Lords she would have gone from them but they fearing what she might attempt convoy her into the Castle of Lochlevin then the Earle of Glencarn with his domesticks went to the Chappell-Royall and break down the Altars Images This fact did content the zealous Protestants but did offend the Popish party The Histor of Reformat Lib. 5. On Juny 25. The Nationall Assembly conveenes at Edinburgh George Buchanan then The XIII Assembly Principall of S. Leonards Colledge was chosen Moderator 1. The Superintendent of Anguise and Bergany were sent unto the Lords of the Secret Counsell to request their L. L. to conveen with the Assembly and give their assistance in such things as shall be thought good for establishing true Religion and supporting the Ministry 2. It is thought good by all that are conveened that this assembly shall conveen Iuly 20. next to come for setting foreward such things as shall then be propounded and for that purpose ordaines to write Missives to all and sundry Earles Lords and Barons requiring them to conveen at that day And to this effect appoints Commissioners to deliver the Missives and to require answer according to their Commissionâ— The tenor of the Commissions given to every one followes For so much as Satan this long time in his memberâ— had so raged and perturbed the good success proceedings of Christs Religion within this realm by crafty meanes subtile coâ—spiracyes that the same from time to time doth decay and in hazard to be altogether subverted unlesâ— God of his mercy find hasty remedy and that mainly through extream poverty of the Ministers who should preach the word of life unto the people and are compelled thereby some to leave that Vocation alluterly some others so abstracted that they can not insist so diligently in the exercise of the word as they would Therefore the Church presently conveened in this generall Assembly hath thought it most necessary by these presents to request admonish most brotherly all such persons as do truly professe the Lord JESUS within this realm of whatsoever estate or degree either of the Nobility Barons and Gentle men and all others true professours to conveen in Edinburgh July 21. next in their personall presence to assist with their counsell power for order to be taken alswell towardâ— the establishing of Christs religion universally throughout the realm and abolishing the contrary which is Papistry as the sustentation of the Ministers not only for the present time and instant necessity but also for a perfect order to be taken and