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
HISTORY Of the CATHOLICK CHURCH From the Year 600 untill the Year 1600. Shewing Her DEFORMATION And REFORMATION Together with The RISE REIGN RAGE and BEGIN-FALL Of the ROMAN ANTICHRIST With many other profitable Instructions Gathered out of divers WRITERS of the several times and other HISTORIES BY ALEXANDER PETRIE Minister of the Scots Congregation at Rotterdam Psalm III. What we have heard and known and our Fathers have told us we will not hide them from their Children shewing unto the Generation to come the praise of the Lord and his strength and his wonderfull Works that he hath done Cyprian de zelo livore Evill shall be eschued the more readily if the beginning and greatness of it be known Origen contra Celsum Lib. 3. As he is deemed to have made progress in Philosophy who being acquainted with the disputes of different opinions hath chosen the best reasons among them So I am bold to say that he is the wisest among Christians who hath most diligently considered the several Sects of Jews and Christians HAGUE Printed by ADRIAN VLACK M. DC LXII HONI SOIT QVI MAL Y PENSE TO HIS HIGHNES WILLIAM THE III By the Grace of God PRINCE of ORANGE Count of Nassaw Catzenelbogen Vianden Dietz Lingen Moeurs Bueren Leerdam c. Marquess of ter Vere and Vlissingen Lord and Baron of Breda of the City of the Grave and Land of Kuyck Diest Grimbergen Herstall Kranendonck Warneston Arlay Noseroy S. Vijt Doesbourg Polanen Willemstadt Niewart Ysselstein S. Martensdijck Geertruydenberg Chasteau-regnard the High and Lower Swaluw Naeldwijck c. Vicount Hereditary of Antwerp and Besançon c. Marshal Hereditary of Holland c. I Will honour them that honour me saith the LORD But who can tell what shall be done unto them whom the Lord will honour Certainly those do honour him who serve him religiously They who are careless of Religion do pretend that they cannot serve God because there be so many Religions and they cannot know which is the right But if they were unfeignedly desirous to know they might be resolved since our Lord who is gracious mercifull and abundant in goodness and truth leaves us not in the mist or unto uncertainties but at several times and in divers waies hath spoken unto the Fathers by the Prophets and in the last daies hath spoken unto us by his Son and hath commanded all men to hear Him He is the Way the Verity and the Life none comes unto the Father but by Him On which words Chrysostom writes thus It is as if our Saviour had said I am the Way that is By me ye shall come The Verity because assuredly those things shall be which I have promised neither is any lie in me And the Life because Death cannot hinder you from me And since I am the Way ye need not another Guide Since I am Truth I speak no false thing Since I am Life although ye shall die ye shall injoy what I have promised And Cyrill Alexandr on the same words saith By three things we shall come into these Heavenly mansions by the action of true verity by right faith and the hope of eternal life of all which none is the giver none is the fountain nor is any the cause but our Lord Jesus Christ for he hath given commandments above the Law he hath shewed us the Way And he is also the Truth that is the true streightness and determination the uprightest rule and the best square of faith And he is also the Life for none but he can restore unto us that life which we hope shall be in holiness and blessedness without perishing He certainly shall raise us up though we die from that curse for sin and bring us into Heaven therefore all excellent things come and shall be unto us through him But those Worldlings say The Word of Christ is large and so many things are in it that we cannot search them Nevertheless He directs all men to search the Scriptures and the Evangelist teacheth that those are written that we might beleeve that Jesus is the Christ the Son of God and that beleeving we might have life through his name Yea in that written Word he hath certain rules and notes whereby the true Religion may be known Certainly that is the most true Religion which ascribes most glory unto God and most transcends the natural reason of men and most elevates the hearts and affections of men towards God and Heaven By application of those undoubted and unquestionable principles each one may understand that among all Religions the Reformed is the only true Religion for not only our Profession in the general but all the branches of our Doctrine are grounded on God's written Word and tend unto God's glory transcend our natural reason and lead men to think continually of God and to hope for blessedness in Heaven by Christ alone And amongst those who profess this Religion they are most devoted unto God and most constant in their profession who aim most at God's glory who are most acted by supernatural principles who do most think of God and whose hope of felicity in Heaven is most active And such as seek but their own or other mens interests or be led by political or human reasons mainly are the wavering Professors On the other side all other Religions though they pretend the glory of God they are not truly grounded on God's Word but are underpropped with natural reason and tend to earthly mindedness as appears by induction of the particulars wherein they differ from us some aiming at the advancement of mens abilities and others at worldly honour and gain This is clear in the Romish Religion for what else is the advancing of man's ability without or with a little help of God their Justification by works their Deifying of the Pope above all that is called God their equalling of Mens Traditions and Decrees with the Sacred Scriptures What else is their Mass their fancy of Purgatory c Here it is remarkable what is written by their Jesuit Cardinal Bellarmin de Indulg Lib. 1. Cap. 12. Sect. Rationes We see saith he that the amplest Indulgences are given for a very slight cause as when plenary Indulgence is given unto all who stand before the Door of St. Peter's Church and the Pope blesseth all the people solemnly And Sect. Observandum he saith That standing before St. Peter's Porch is a very light and slight cause if it be considered absolutely in it self and nevertheless it is a weighty and just cause because that frequency of the people at that time is a fit and usefull means of protesting their Faith concerning the Head of the Church and it serves for the honour of the Apostolical See which honour is the end of that Indulgence So he The Pope then and the People do aid one another mutually for the People confirms the Supremacy of the Pope by their presence and receiving that Indulgence and He by dispensing his
and countrie but I dare not inclose the omnipotencie of God in narrow bounds and restrain him in a little part of the earth whom the Heaven cannot comprehend Every one of the believers are weighed not according to the diversitie of places but by excellencie of faith and true worshippers do adore the Father neither at Jerusalem nor on mount Garizim because God is a Spirit and his worshippers must worship him in spirit and truth the spirit bloweth where he pleaseth the earth is the Lords and the fulness thereof since the Fleece of Judea is dried up and all the World is wet with the dew of Heaven and many comming from the East and West are set down in the bosom of Abraham God hath ceased to be known in Juda only and his name to be great in Israel but the sound of the Apostles hath gone thorow all the World and their words unto the ends of the earth Our Saviour being in the Temple said unto his Disciples Arise let us go hence and unto the Jews Your house shal be left desolate seeing Heaven and Earth shall pass away certainly all earthly things shall pass away therefore the places of the Cross and Resurrection are profitable unto them who bear their Cross and they rise with Christ daily who shew themselves of so great habitation Moreover they say The Temple of the Lord the Temple of the Lord let them hear from the Apostle Ye are the Temple of the Lord and the Holy Ghost dwelleth in you both from Jerusalem and from Brittan is the gate of Heaven equally patent Antonius and all the multitude of Monks of Aegypt Mesopotamia Pontus Cappadocia and Armenia have not seen Jerusalem and without this Citie the gate of Paradise is patent unto them Blessed Hilarion although he was born and lived in Palestina saw Jerusalem but one day only that he might not seem to despise the holy places for their vicinitie nor yet include the Lord in one place You will say Why go I so far off To the end thou shouldest know that nothing is deficient to thy faith though thou hast not seen Jerusalem and that thou think not us the better that we enjoy the habitation of this place but whether here or there thou shalt have alike reward according to thy works Augustine also in his book de morib eccl cathol cap. 34. complaineth that many did adore graves and pictures and some did drink upon the dead and luxuriously burie themselves upon the buried which abuses the Church indeavoureth daily to amend Agreeable unto this complaint is that passage in Gregorie lib. 9. Ep. 71. Whereas the English were wont to sacrifice Oxen to their Gods and on that day they did feast and make merrie Gregorie adviseth Way was given unto rites for a time Augustine to turn that Divelish solemnitie into a feast of dedication or birth-day of some Martyr and then to kill the Oxen not to the Divel but to praise God when they did eat to the end that the hard-hearted people be not discouraged for want of a merrie day to forsake their idolatrie and because they who will climb high must go by degrees And lib. 12. Ep. 31. speaking of the English he saith according to the Apostle who saith I gave you milk to drink and not strong food I have yeelded now these things unto them but not to be held or continued in after-times lest the good which is lately planted and yet but of a tender root be pulled up but rather being begun may be strengthned and carried to more perfection Truly if those things that we have done be otherwise then we should have done know thou that it was not done for the thing it self but by commiseration Whence it appears that not only these feasts at the graves but many other rites came into the Church by condescending unto the rudeness of the Gentiles and they who at first did indulge them did not simply allow these rites but would by degrees bring the people unto the Christian faith and they would not have used them if the rude people would have imbraced the puritie of God's worship But afterwards especially in the Western Churches religion did consist for the most part in such rites and if people would observe these little care was to inform them in the faith Then as in the preceding 200. years people had affection towards Jerusalem so when the Bishop of Rome was called the Universal Bishop people forgat Jerusalem for a space and looked towards Rome and would go thither to confess their sins as we will find more particularly and yet even then many did reprove it as followeth for the present I will add but one testimonie of Bernard in Ep. 113. ad Lelbert Abbat S. Michae saying This your son having forsaken by my counsel his peregrination though he undertook it by your licence hath returned for when we knew that he had attempted it in levitie and you had yeelded because of his importunitie we reproved him sharply as he was worthy and perswaded him to return repenting so far as we could guess of his levitie and improbitie and promising amendment hereafter we judging righteously that howsoever one be guiltie he should exerce repentance in his own Monasterie rather then by going from Province to Province for the purpose of Monks is not to seek the earthly but heavenly Jerusalem and that not by walking on foot but by amending in affections thus Bernard And when the worship of Saints and reliques was once received it was easie for Priests to perswade pilgrimages unto this or that monument either for pennance or some special remedie to be found there more than in another place Bellarm. de cult Sanct. lib. 1. cap. 20. Of this hear Pol. Vergil saying We read not go to any part of the earth to seek God who is everie where but some have no such intention but rather go to behold the image of some Saint never thinking in all their journey of God far contrarie to the worship that was prescribed by the Fathers Against such men may well be applied that of Persius O souls prone to the earth and void of Heaven Why should we use such rites in our Churches and in the way they feed themselves delicatelie and lest they wax sad they have with them some Pleasant I will not say their Whores or Mistresses to cause them to laugh and tell them merrie sports as it were to refresh their wearied minds O vain travel we should sojourn that being sequestred from domestick cares which divert us from thinking upon the other life to dart the bodie and cause it to do service unto reason and give unto the poor as Christ commandeth Vergil in Interpret Orat. Dom. 9. Out of what is said may be partlie seen what was the estate of the Western Of Monks Church in the daies of Pope Gregorie the I. and that after him a thicker mist arose out of the Sea as indeed puritie of Doctrine perished
he leaveth others in their wickedness and hath condemned them unto everlasting death In the Preface before 3 Reg. In all things we have need of aid from the Holy Spirit In 4 Reg. cap. 19. Whosoever by true faith toucheth the death of Christ and truly laieth hope on him shall without doubt be pertaker of his resurrection Catal. test ver lib. 10. 8. Raban Magnentius otherwise surnamed Maurus was famous in the University of Paris for Poesie Rhetorick Astronomy others Philosophy and Theology unto whom neither Germany nor Italy brought forth an equal saith Trithemius He became Abbot of Fulda where he was born and there he writ Commentaries on all the Books of the Bible His Monks were offended that he did so study the Scriptures and did not attend their Revenues as Trithem writeth therefore after 24 years he gave place to their anger and left the Abbey but they besought him to return and he would not but did abide with the Emperour Lewis untill Otgar Bishop of Ments died and Raban succeeded Tho. Walden in the daies of Pope Martin the V. reckoned him and Herebald or Reginbald Bishop of Altisiodor amongst Hereticks because they favoured Bertram Out of some of his works I have picked out these passages In Eccles lib. 4. cap. 7 he saith In meditating and reading The perfection of Scripture the Holy Scriptures we should be wary neither to add any thing to that which is written nor take away from those things which are comprehended by the Authours of Divine Scriptures in those books but we should thing of them with the highest veneration and with all our strength fullfill the commandments thereof Ibid. cap. 1 Man can now be saved no other way but by the death of Jesus Christ who is our Redeemer Ibid. lib. 5. cap. 5 The foundation A sure foundation which the Apostle Paul hath laied is one the Lord Jesus Christ upon this foundation both firm and stable and strong in it self is the Church of Christ builded In Ier. lib. 18. cap. 2. Lest they would say Our fathers were Against merits accepted for merits and therefore did they receive great things from God he adjoineth this was not for their merits but because it so pleased God whose free gift it is whatsoever he bestoweth De modo satisfact cap. 2. 17. Whatsoever one remembreth that he hath done wickedly let him declare it Confession unto the Priest by confession but if thou art ashamed to reveal thy sins before men cease not with continual supplications to confess them unto him from whom they cannot be hid and say Against thee only have I sinned he useth to heal not publishing thy shame and to forgive sin without upbraiding De Eucharist cap. 24. Behold what these two Sacraments do by Two Sacraments baptism we are regenerate in Christ and by the Sacrament of the body and blood regeneration is proved to continue not only by faith but by unity of flesh and blood Here he speaks but of two Sacraments and so he calleth them expressly But de Institut Cleric lib. 1. cap. 31. one may think that he speaks of more Sacraments for he saith Because we have spoken of more Sacraments Baptism and Chrism it remaineth that we speak of the other two that is of the body and blood of Christ But when he calleth the body and blood of Christ two Sacraments it is clear that he calleth the two elements two Sacraments and that is improperly And in cap. 28. of the forenamed book When the baptized person ascends out of the Fount immediately he is signed in the face by the Presbyter with holy chrism here he speaketh not of extream unction as they now speak but of an appendix of baptism as they were wont in those daies and this he calleth improperly another Sacrament but in that chap. de Eucharist he speaketh properly and nameth two baptism and the body and blood of Christ Ibid. cap. 41. And The signs are distinguished from the thing signified because he Christ according to the flesh must pierce the heavens to the end those who by faith are renued and born again in him might more earnestly and confidently long after him he hath left unto us this Sacrament as a visible figure and resemblance a sign and seal of his body and blood that by these things our minds and our bodies by faith may be more plenteously nourished to partake of invisible and spiritual things now it is the sign which we outwardly see and feel but that which is inwardly received is all substance and truth and no shadowing or resemblance and therefore there is nothing but truth and the Sacrament of the very flesh of Christ which is manifested unto us for the very flesh of Christ which was crucified and buried even the Sacrament of that true flesh it is which by the Priest upon the Altar through the word of Christ and power of the Holy Spirit is consecrated and hallowed See how Raban distinguishes that which is received outwardly and inwardly in the Sacrament and he calleth the outward part a visible figure and representation a sign and seal of the body and blood and that which is received inwardly is no shadow or resemblance but substance and truth even the very body of Christ which was crucified and as he saith in the first part of this testimony which hath pierced the Heavens De Institut Cleric lib. 2. cap. 30. Satisfaction is to exclude the occasions and suggestions of sin or not to commit sin again Reconciliation is that which is done after repentance for as we are reconciled unto God when we are converted first from gentilism so we are reconciled when after sin we return Lib. 2. cap. 57. He hath the Confession that was professed at that time saying 9. This is next unto the Creed of the Apostles the most certain faith A confession of faith which our Teachers have given That we should profess the Father the Son and the Holy Spirit of one essence of one power and sempiternity one invisible God so that the propriety of persons being reserved unto each one neither the Trinity should be divided substantially nor confounded personally to confess also that the Father is unbegotten the Son is the only begotten and the Holy Spirit is neither begotten nor unbegotten but proceedeth from the Father and from the Son that the Son proceedeth from the Father by generation the Holy Spirit not begotten but proceeding also that the Son did assume of the Virgin perfect manhood without sin that whom of his goodness only he had created of his mercy he might restore after he was fallen who verily was crucified and rose again the third day and with the same flesh being glorified he ascended into Heaven in the which flesh he is expected to come and judge the quick and the dead and that Christ in one person beareth both the divine and the human nature being perfect in both because neither the
necessity that he could not be otherwise but that He in his Almighty and unchangeable Majesty as he knows all things ere they be did foreknow that the wicked were to be such of their own will Nor do we beleeve that any is condemned in His prejudice but according to the merit of their own iniquity nor that the wicked do perish because they could not be good but because they would not be good and through their own fault continue in the mass of perdition or original and actual sin Ca. 3. But concerning the Predestination of God it pleaseth and faithfully doth please according to the authority of the Apostle saying Hath not the Potter power over the clay to make of the same mass one vessel unto honour and another unto dis-honour We confidently confess the predestination of the elect unto life and predestination of the wicked unto death and in the election of them who are to be saved the mercy of God precedes the good merit but in the damnation of them who perish their wicked merit precedes the just judgment of God And in that predestination God hath only appointed what he was to do either in his gracious mercy or just judgment as the Scripture saith Which hath done what things were to be But in the wicked he foreknew their wickedness because it is of them and he did not predestinate it because it is not of him but because he knows all things which he did foreknow and because he is just he did predestinate the punishment that follows their merit for with him as Augustine saith is as well a fixed decree as a certain knowledge of every thing and hither belongs that saying of the Wise Man Judgments are prepared for the Scorners Prov. 19. Of this unchangeableness of the foreknowledge and predestination of God by which the future things are already done may that well be understood Eccles 3 I know whatsoever God doth it shall be for ever nothing can be put to it and nothing taken from it and God doth it that men should fear before him But that any are by the power of God predestinated unto evil as if they could not be otherwise We not only do not beleeve it but even if there be any which will beleeve such evil with all detestation as did the Arausicane Synod we say Anathema unto them Ca. 4. Item of the redemption of the blood of Christ because of so great an errour which hath begun in this point so that some as their writings declare define that it was shed even for the wicked which from the beginning unto the coming of Christ being dead in their wickedness are punished with everlasting damnation contrary to that of the Prophet O death I will be thy death and O grave I will be thy destruction it pleaseth us to hold and teach simply and faithfully according to Evangelical and Apostolical truth that this price was given for them of whom our Lord saith So must the Son of Man be lifted up that whosoever beleeves in him shall not perish but .... And the Apostle saith Christ was once offered to take away the sins of many And moreover the four Articles that were defined unadvisedly in the Synod of our brethren at Carisiac for their inutility are also errour contrary unto truth and likewise other things concluded foolishly in the 19 Syllogisms of John Scot and glorious with no secular literature although it be boasted otherwise in which rather the argument of the Divel then any argument of the faith is found we discharge them altogether from the hearing of Beleevers and by the authority of the Holy Ghost we inhibit them that those and such things be altogether shunned and we do judge that introducers of new things should be corrected lest they be smitten more severely Ca. 5. We believe that it should be held firmly that all the multitude of the faithfull is regenerated by the water and the Spirit and thereby truly incorporated into the Church and according to Apostolical doctrine are baptized into the death of Christ and washed in his blood because neither could be true regeneration in them unless there were also true redemption seeing in the Sacraments of the Church nothing is in vain and nothing in mockage but altogether all things are true and relieth upon its truth and sincerity And yet of that multitude of the faithfull and redeemed some are saved by eternal salvation because through the grace of God they continue faithfully in their redemption hearing in their hearts the voice of their Lord Matth. 10. 24 Who continueth unto the end shall be saved and others because they would not continue in the salvation of faith which before they had received and did chuse rather to make the grace of redemption in vain through their wicked doctrine and life then to keep it attain no way to the fullness of salvation and possession of eternal blessedness Seeing in both we have the doctrine of the godly Doctour Whosoever are baptized into Christ are baptized into his death and All which are baptized into Christ have put on Christ and Let us draw near with a true heart in fullness of faith having our hearts sprinkled from an evil conscience and being washed in the body with clean water let us hold fast the profession of our hope without change And again For them which sin willingly after the received knowledge of the truth there remains no other sacrifice for sin and He that despised the Law of Moses ..... Ca. 6. Item of grace by which the Beleevers are saved and without which never any reasonable creature hath lived blessedly and of free-will which is weakned by sin in the first man but by the grace of Jesus Christ is renewed and healed in his Beleevers We beleeve constantly and with full faith the same that the most holy Fathers have left to be kept according to the authority of the Holy Scriptures what the Arausican and African Synods have professed what the blessed High-Priests of the Apostolical See have held in the Catholick faith and presuming to decline no way into another side concerning nature and grace But we reject altogether the foolish questions and almost the fable of old women and Scot's pottage which the purity of faith cannot disgest and which have miserably and lamentably arisen in these most dangerous and grievous times unto a heap of our labours and breach of charity lest Christian minds be corrupted and fall from the simplicity and purity of faith which is in Jesus Christ So far they What they say here of Scot's pottage they understand that Treatise of Iohn Scot and have borrowed the phrase from Jerom's Prologue on Ierem. lib. 1. speaking of Celestius a Disciple of Pelagius a Briton and not a Scot. And from this word Baronius ad An. 855. § 1. writes that this Synod was convened against some vagring Scots of whom Gotteschalk was the prime man and thereby hath brought not only his Binius
manifest that the power of Rome being shaken religion being banished the name of God is contemned with frequent perjuries and the worship of Divine religion is despised even by the High-Priests yea Rome it self being almost alone departeth from her self for she provides neither for her self nor for others In the end he exhorts the Bishops there present to go forward in the deposition of the other Arnulph according to the Ecclesiastical Canons as they did and he himself did consent unto the sentence of his deposition Ph. Mornae in Myster iniq Magdebur Histor cent 10. ex Actis Synodi in an ancient manuscript When Pope John heard that his See was contemned by the Synod at Rhemes he threatneth his curse against King Hugh and his son Robert The King returned answer that he had done nothing in contempt but was willing to justifie all what he or his Bishops had done if it pleased the Pope to meet him at Gratianopolis on the Frontiers of Italy and France or if rather he would come into France he promised to receive him with the highest honour The Pope sent his Legates into France and in the mean time Gerebert sent an Epistle unto Seguin Arch-Bishop of Senon who was said to favour the deposed Arnulph the tenor whereof is It became your worthiness to eschue the craftiness of deceitfull men and to hear the voice of the Lord saying Here is Christ or he is there follow not One is said to be in Rome who justifieth those things which ye condemn and condemneth those things which ye think just ..... God saith If thy brother offend against thee go and rebuke him ... how then say some that in the deposition of Arnulph we should have awaited the deposition of the Romish Bishop Can they say that the judgment of the Romish Bishop is greater then the judgment of God But the first Bishop of Rome or the Prince of the Apostles saith We must obey God rather then man Also Paul the Teacher of the Nations crieth If any man preach unto you otherwise then what ye have received although he were an Angel from Heaven let him be accursed Because Pope Marcellin offered incense unto Idols should therefore all Bishops offer incense I say boldly that if the Bishop of Rome himself sin against a brother and being often admonished will not hear the Church even the Roman Bishop according to the command of Christ should be esteemed as a Publican and Heathen for the higher up hath the lower fall And if he think us unworthy of him because none of us assenteth unto him when he judgeth contrary to the Gospel he cannot therefore separate us from the communion of Christ seeing even a Presbyter unless he confess or be convict should not be removed from his Office And the rather because the Apostle saith Who can separate us from the love of Christ and I am perswaded that neither death nor life .... The priviledges of Saint Peter saith Leo the Great is not where judgment is not exercised according to righteousness Wherefore occasion should not be given unto these our enviers that the Priesthood which is one every where as the Catholick Church is one should be subject unto one man that if he be corrupt with money favour fear or ignorance none can be a Priest except whom these vertues recommend unto him Let the Law of the Catholick Church be common .... Farewell and suspend not your selves from the sacred mysteries Pope John had intelligence of this Letter and summoned the Bishops of France unto a Synod first at Rome then at Aken The Bishops answered They were not obliged to go out of their own Country At last he named Munson on the borders of France Where only Gerebert appeared and boldly maintained the cause of the French Church so that the Legate Leo could do nothing without new instructions from the Pope save only that he appointed another Synod at Rhemes and in the mean time he suspends Gerebert The Bishop said unto the Legate It is not in the power of any Bishop or Patriarch to remove any of the faithfull from the Communion unless he confess or be convict and none of these could be laied unto his charge and no other Bishop of France was there Afterwards Gerebert fearing the inconstancy of the new King went into Germany and not long after he was advanced unto the See of Ravenna As he did fear it came to pass and Arnulph was restored Nevertheless Gerebert cannot contain himself but he writes the Apology of the French Church as his Epistle unto Wilderodon Bishop of Argentine testifieth Ph. Mornae in Myster 2. Out of these four Centuries it is clear First That many both of the Civil Observations and of the Ecclesiastical Estates did oppose the ambition and usurpations of the Bishops of Rome 2. That the Canons that were enacted at the Synod of Trent were not known in former ages although Papists dare say that they have authorized nothing but what was held by the ancient Church 3. Although the Ancients gave way to unnecessary rites and fond superstitions yet in matter of doctrine and faith they held the same which the Reformed Churches do teach now and they begun to see that the Bishop of Rome is the Antichrist 4. We see the truth of what Pol. Virgil. writes de invent rer lib. 5. cap. 1 Many rites were borrowed from the Jews and ancient Romans and other Heathens which saith he lib. 6. cap. 8. we know not whether it was well done since experience teacheth that whatsoever reason might be for bringing them into the Church yet the manners of Christians now require to abolish them 3. Because after this time ordinary Synods were not held I shall omit this Chapter till we come unto the XV. Century And when upon particular causes either Emperour or Pope or others did call a Synod I shall speak of them in those places THE FOURTH AGE Of the CHURCH OR The History of the Church Lurking and of Anti-Christ Reigning containing the space of 300. years from the Year of our Lord 1000. untill the year 1300. CENTURY XI CHAP. I. Of EMPEROURS OF this Age it is to be premitted generally that as The sum of this fâ—urth Age. Car. Baron ad An. 1001. § 1 4. saith at that time the revelation of Antichrist was proclaimed in France preached in Paris published thorow the world and beleeved by many He confirmed this by the testimony of Abbo Floriacen who in Apologet. ad Hugo Robert saith When I was a young man I heard a Sermon in a Church at Paris concerning the end of the world that so soon as the thousand years are expired Antichrist shall come and not long after the general judgement shall follow Wherefore Vsser de statu success Eccles cap. 3. advertiseth his Reader that now he shall see the Popes exalted by pretext of religion and government of the Church now they will wring all Civil government from Emperours and
Amelphis John or Gregory VI. Because Satan could not openly persecute Christ by Pagans he craftily intends to subvert the name of Christ by a false Monk under shew of Religion but albeit God permit such things to be done our sins so deserving yet the time of recompense is at hand Catal. test ver li. 13. Many other Books were written against this Hildebrand there is named one in the German tongue written by Waltram Bishop of Niembergh as is thought the Author bewails the miseries of the Church and lewdness of Clerks then he addes Hence the Catholique faith is defiled hence that unrighteousness hath waxed so that instead of truth false testimonies and for common faith perjuries do abound since Laws are silent giving place to wars that saying of Hoseah is fulfilled There is no truth nor knowledge of God nor mercy in the land cursing and lyes murther and stealing have overflowed Behold some Bishops have joyned unto the faction of Hildebrand accounting more of him then of all the Catholique Church so it comes to pass that while the enemy so weth in the Lord's field the tares of many scandals that now in Bishopricks are no Sacraments of Christ and his Church which should be the work of the Bishops of God but execrations which are the works of the Servants of Satan who as Cyprian writes seeing Idols forsaken and his Temples left by the multitude of Believers hath devised a new craft under the name of a Christian he deceives the unwise and by Heresies and Schisms he overthrows the faith c. In another place he saith Now it appears Satan is loosed out of the pit seeing as it is written he is come forth to deceive the Nations Ia. Vsser de Eccles statu c. 5. hath the same The above-named Waltram in another place lamenteth That then a new sort of Bishops swelling in pride because of the gifts of Believers drew all things unto themselves under cloke of Religion and they were painted walls and hypocrites 12. When Gregory and Victor the two heads of that pernicious faction More opposition against that faction were gone the Bishops of Germany and France considering the calamities of the Church by that unhappy Schism thought good to meet at Garstung for debating their strife no more with swords but with reasonings so the Bishops of both factions conveen in January There Conrad Bishop of Utrecht had a long Oration to this purpose We are assembled prudent Fathers to establish peace which our Saviour at his departure did leave the temerity violence and pestiferous errors of those who are not ashamed to dispise that heavenly gift I wish I could cut in sunder with the two-edged sword and confute with the testimonies of the two Testaments according to Christ's command Who despiseth an Oath breaks covenant and keeps not promise dispiseth him by whom he hath sworn he offends him whose name the other party hath believed As I live saith the Lord the Oath that he hath dispised and the Covenant that he hath transgressed shall I bring upon his pate Shall he who hath transgressed his Covenant escape You must consider not so much unto whom as by whom thou hast sworn and he is more faithful who did believe thee swearing by the name of God then thou art who hatchest mischief against thy enemy or rather now thy friend and that by reason of divine Majesty We finde it commanded concerning Tiberius and Nero who were not onely most cruel Tyrants but most vile Monsters Give to Caesar what is Caesars and fear God and honor the King and not onely be obedient unto Princes who bear not the sword in vain even though they be evil but supplicate the most high God for them that under them we may lead a quiet and peaceable life All power is of God and he who resists power resists the providence of God Therefore those are ambitious and presumptuous who dare with whorish faces misinterpret that saying of our Lord and God What ye shall loose on earth shall be loosed in heaven and what ye binde on earth shall be bound in heaven and force it to serve unto their own lust and indeavor to gull us as if we were children without all knowledge Our heavenly Teacher did open the hearts of his disciples to understand the Scriptures Moses the Prophets and the Psalms and he commanded them to preach in his name unto all the Nations repentance and forgiveness of sins and that they should be witnesses of those things Therefore Hildebrand was carried headlong into ambition when he usurped the power of the eternal God whose Messenger he should have been such are the times now such are the maners and such are the men The most high Majesty had provided but slenderly for the affairs of mortals if he had so intrusted the sword into the hand of any man Who could restrain the lust of men who could rule it truly the wisest is not sufficient for such a burthen We have not need that any should teach us in what maner Peter and his Colleagues did use their spiritual power or to speak more properly the dispensation and administration of God's stewardship for they were but stewards of the divine Oracles It is as clear as the light by the book which the Physitian Luke hath written of the Acts of Christ's Messengers the weapons of our warfare are spiritual and not iron nor robberies murthers killing of men nor perjuries and our helmet breast-plate girdle buckler and sword are peace love righteousness hope of salvation truth the word of God and faith These Divine Gifts our most Christian Emperor did often proffer most willingly unto Hildebrand but he refused to accept them c. The Papal party had chosen Gebhard Bishop of Salisburgh to speak in their name but when he heard this Oration he would not open his mouth to speak in the contrary Avent Annal. lib. 5. It was appointed at that time to assemble again in May at Mentz The Papal party did preveen the time and assembled at Quintelburgh now called Quedlinburgh in April there they wrested some words of Wezilo Bishop of Mentz and condemned him as an Arch-Heretique they called themselves the true Church and consented unto the election of Clemens III. The Synod at Mentz was very solemn there was the Emperor the Electors and many Dukes Peter Bishop of Portua and Legate of Clemens and many Bishops of France and Germany by common suffrage the faction of Hildebrand was condemned as contrary unto Christian piety and a Decree was published to this purpose All Christians should shun the company of those accursed persons whom we have named seeing they have made defection from us and not we from them they promised to be present at this Synod but they will not come they abuse Christian piety and leaving the sheep they run unto the enemies of the Republique they not onely exhort unto fire and sword but also are ring-leaders and Captains of the war What would
consider most what thou art most to wit a man even as thou wast born And thou must consider not onely quid sed qualis natus what but what an one thou wast born take away therefore therefore in thy predication the cover of these leaves which hide the shame and heal not the wound blot away the false colour of fading honor and the glance of counterfeit glory that thou mayest nakedly consider thy self naked because thou camest naked out of thy mothers womb Wast thou born with a mitre or glancing with Jewels or shining with silks or crowned with feathers or burthened with metals if thou blow with thy meditation these things as a morning cloud thou wilt see thy self a naked man poor wretched miserable lamenting that thou art a man ashamed that thou art naked weeping that thou art born of a woman and therefore with guiltiness and therefore with fear and filled with miseries both of soul and body for what calamity wanteth he who is born in sin a frail body and barren soul A modest man will moderate his cares abstain from superfluities and not fail in things necessary a just man will not presume on things higher then himself but will say with that just man If I be just I will not lift up my head therefore in thy meditation walk warily that thou neither ascribe unto thee more then enough nor deny more then is just and thou ascribest unto thy self more then truth not onely by arrogating any good thou hast not but by ascribing what thou hast c. In lib. 3. he saith Thy fathers were ordained to overcome not some nations but the whole world for it was said unto them Go into all the world and they sold their coats and bought swords to wit zealous eloquence and a vehement spirit weapons powerful through God Whither went those famous Conquerors occumbebant non succumbebant these mighty warriors did die but never gave over they triumphed when they were dead Thou hast succeeded into their inheritance so thou art the heir and the world is thine inheritance but it is to be seriously considered how this inheritance concerneth thee and how it did concern them for I believe not every way yet in some way I think a dispensation is committed unto thee and possession is not given thee if thou wilt usurp this too he contradicteth thee who saith The earth is â—â—ine and the fulness thereof Thou art not he of whom the Prophet said All the earth shall be his possession This is Christ to whom the possession belongeth by right of creation merit of redemption and by gift of the Father What sayest thou wilt thou deny me power and forbid me to rule yea plainly as if he had not power who hath care Praesis ut prosis So govern that thou do good so govern as a faithful and wise servant whom the Lord hath set over his house Unto what to give them food in season that is to steward and not to command do this and thou being a man affect not to rule over men lest unrighteousness rule over thee I am afraid for no poison unto thee and no sword more then this desire of ruling certainly albeit thou think much of thy self yet if thou be not much deceived think that thou hast not received more then the great Apostles remember therefore that word I am debtor to the wise and to the unwise and if thou think that belongeth to thee remember also that the grievous name of a debtor agreeth to a servant rather then to a ruler therefore if thou acknowledge thy self a debtor to the wise and unwise thou must earnestly consider how both they who are not wise may be wise they who are wise become not unwise and how they who are become unwise may grow wise again But no kinde of foolishness is worse then infidelity therefore thou art a debtor to Infidels Jews Greeks and Gentiles therefore it should be thy work that Infidels may be brought unto the faith the converted be not turned away and who are turned away may return who are perverted may be made straight according to rectitude and the subverted may be recalled unto the truth the subverters may be convinced with unvincible reasons to the end that themselves may be amended if possible or if not they may not have power and authority to subvert others Albeit the Apostle excuse thee concerning the Jews seeing they have a term which cannot be prevented the fulness of the Gentiles must come in But what sayest thou of the Gentiles themselves yea what answerest thy consideration unto this question thinkest thou that the Fathers have set bounds unto the Gospel and suspended the word of faith while infidelity continueth by what reason think we hath the word which did run so swiftly come to a standing who did first hinder the running of salvation possibly some cause which we know not or necessity might hinder them but what reason have we to dissemble by what confidence or what conscience do we not so much as tender Christ unto them which have him not do we withhold the truth of God in unrighteousness But certainly the fulness of the Gentiles shall come in sometime do we expect that faith shall fall upon them who hath ever believed by chance how shall they believe without a Preacher I add concerning the pertinacy of the Greeks who are with us and not with us joyned in the faith and severed in peace albeit in the faith they do halt from the right paths And also of heresie which spreadeth quietly every where almost note among some doth rage openly for it devoureth quickly the babes of the Church every where and openly You ask Where is this Yours which visit the South so oft behold they know and can tell thee they go and return thorow the midst of them or pass by them but as yet we have not heard what good they do among them and possibly we had heard if they had not made more account of Spanish Gold then of mens souls It is thy duty to provide a remedy unto this malady but there is a foolishness which in these days hath almost made foolish even the wisdom of faith note How hath this poison envenomed almost all the Catholique Church for while even in her each one seek our own things it is come to pass that by mutual envying and contention we are taken up with hatred encouraged to injuries ready unto strises use cavillations unto guile carried to slanders break out into curses are oppressed by the mightier and do oppress the weaker How worthily and laudably might the meditation of thy heart be exercised against so pestilentious a kinde of foolishness which thou seest to possess the very body of Christ which is the multitude of believers Alas ambition the cross of the ambitious how doest thou vex all men and please all men nothing doth vex men more bitterly nothing disturbeth them with more turmoil and nevertheless nothing is
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
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
man had told them 1. That their Counsellors were the Ministers of Satan under shew of Religion and zeal drawing them from ancient purity 2. Whatsoever those angels of Satan did advise them they should not authorise and execute And it was told them if they shall contemn this warning God shall cause them to feel here the presage of everlasting judgement Boniface believed not this until he felt it And it was told to Benedict by writing that God would shortly pull him from his seat and it came to pass for he sate not thirty five days after that And it was told them That they who glory of evangelical perfection are corrupters of evangelical doctrine by wicked lives and pestiferous preaching seeing the Friers in their Sermons do traduce them whom they do envy and flatter such as they would rob they deprave divine Oracles with false expositions impertinent applications and sophistical distinctions they omit things necessary and useful and in the spirit of Antichrist they seduce people from their ordinary shepheards they go unto all Provinces and buy the office of Inquisition and like raging divels they persecute all true believers with false calumnies furious vexations clamorous lyes and unjust punishments and yet none reproveth nor restraineth such madness All this said he I have seen among the Apostolical writings And it was contained in the same denuntiation that these false prophets had conspired against the Divine truth covenanting that none of them should touch those passages of Scripture which the Ancients had in their Commentaries expounded of false teachers but to teach the Prophets rather then the Evangelists that some of them taught that the commistion of man with man was no sin and if any of their own society do rebuke their faults he is condemned to death as superstitious or enemy of their Religion if any do appeal unto the Apostolical See not for severity of discipline but for corruption of the Gospel he is imprisoned cruelly or exiled all the books declaring the truth of the Gospel and describing their ungodliness are condemned to the fire under pretence of superstition and error for an ambiguous sentence they persecute all who would live in evangelical poverty whether without or within their order some of them do always attend the Apostolical See lest the complaints of the people come there they are like the drake and ostrich for the drake hath pleasure in waters so they in fleshly lusts and the ostrich hath feathers like an eagle but never riseth from the earth so their austerity of outward carriage is like to heavenly Religion but their hearts cleave fast to earthly ambition ..... They have forbidden all their fellows under pain of death to read the Scriptures declaring the truth and they stop the fountain of living waters from them that thirst after the water of life ...... Seeing God hath foretold those things and now hath twice denounced them although the messenger was contemned and cast into bonds he is not moved but continueth constant in the faith neither should it move thee O King to doubt of the truth of the Gospel and I know that God will cause those things to be denounced the third time unto the Apostolical See but determinately by whom and where and when I cannot tell because it is not shewed unto me and if that man whom God shall send undertake it and prosecute it with the zeal of Moses and Phinehas he will by the power of God adorn it with excellent things both old and new but if he neglect it be you assured God will within these three years bring most fearful judgements to the astonishment of the East and West c. The third denouncer was himself and at that time began the contention between the Pope and Lewis King Frederick was perswaded by these words and wrote unto his Brother James King of Arragon of all these things and received Letters from him tending much to the same purpose Mornay testifieth that both the Letters of the date An. 1309. are extant and the copies of them are full in Catal. test ver lib. 18. 4. Dante 's Aligerius a Florentine was then famous for piety and learning and an excellent Poet saith Platin. in Bonifac. VIII He wrote a book De Monarchia mundi where he proveth that the Pope is not above the Emperor nor hath any power over him he confuted that which was called Donatio Constantini that the Emperor neither gave such a gift nor could give it He derided the comparison of the Pope to the Sun and of the Emperor unto the Moon and averred contrarily that the Pope hath his priviledges from the Emperor In a Poem of Paradise in the Italian tongue he complaineth that the Pope in stead of being a shepherd is become a wolf and driveth Christ's sheep out of the right way that the preaching of God's Word is omitted and vain fables of Monks and Friers and Decretals are most heard the flock is fed with the winde He saith The Pope is the whore of Babylon and the Patriarchs or Cardinals are the towers of it in old time the Church was persecuted by the sword but now by famine for the bread which was gave for her nourishment is taken away I. Fox in Act. Mon. 5. Robert a French man by name and Nation a Franciscan by profession the longer he was in that order he loved the Friers the worse he lived about that time A Treatise under his name is printed with the Prophecies of Hildegrandis In the sixth Chapter he speaketh in the name of God unto the The Pope is an Idol Pope saying Who hath set this idol in my seat to rule my flock he hath cars and heareth not the voice of them who go down mourning into hell he hath eyes and seeth not the abomination of the people and the Bacchanal excesses of their pleasures how great evil doth this people before me neither will he see them unless he see a treasure ...... Wo to the Idol who shall be equal unto this Idol on the earth he hath exalted his name saying Who shall controle me ...... they who ride on horses do serve me what was not done unto my Predecessors is done unto me c. This was his exposition of that in Zech. Wo to the Idol shepherd In chap. 1. and chap. 12. Some prophetical visions he describeth the Pope under the name of a serpent who exalteth himself above measure oppressing the small number of godly men and hath many false prophets about him to obscure the name of Christ and advance the name of the serpent only Again he saith I was praying on my knees mine eyes being lift up to Heaven and I saw an high Priest clad in white silks before me his back was towards the East lifting up his hands towards the West as Priests are wont at the Mass his head appeared not and as I marked more attentively whether he had an head I saw his head withered and
of the Sacraments preaching and the like nothing should be received as a price This is against the practise of that time as we have now heard in the testimony of Jo. Vitoduran On chap. 16. He calleth Peter blessed because the confession of true faith leadeth unto blessedness ...... and I say unto thee i. e. for thee and thy companions thou art Peter i. e. a confessor of the rock which is Christ and upon this rock which thou hast confessed i. e. upon Christ will I build my Church and the gates of hell i. e. persecution of tyrants the assaults and tentations of evil spirits shall not prevail against her to turn from the true faith Whence it is clear saith he that the Church consisteth not by men in respect of power or dignity Ecclesiastical or Secular because many Princes and chief high Priests and others inferiors have made apostasie from the faith and therefore the Church consisteth in those persons which continue in true knowledge and confession of the faith and truth By these few words he overthroweth the Popedom as it is taught now And then he saith These keys are not material but are a spiritual power which is two-fold one a power of discerning sin from what is not sin as under the Law the Priests discerned between leprosie and not leprosie But observe that although one cannot discern this without knowledge yet knowledge is not the key but a power of judging by knowledge which he must first have and therefore although knowledge is not the key yet it is necessarily requisite unto the due exercise of the key The other key is the power of receiving into the Kingdom or of shutting out according to true judgement for the unworthy should be excluded and the worthy should be received On Ephes 1. at the words Before the foundation of the world he saith The election is from eternity but the effect thereof is in time which effect is the sanctification of the reasonable creature therefore it followeth that we should be holy ..... according to the pleasure of his will from which dependeth election and predestination and not for our merits not onely in deed or actually but also in the foresight of God 30. The third age of the School-men began from the year 1320. or thereabout The third age of School-men and continued until 1516. of the condition whereof we have had somewhat by the way but because we promised to speak of it here we add more particularly The School-men of this age had a three-fold power teaching in Schools preaching in Pulpits and giving Indulgences of their Inquisition is enough before For the little modesty of former ages was now turned into impudence for because in their Inquisition they had refused the holy Scriptures to be their rule now in their Schools they durst say The Scriptures are the buckler of Hereticks and therefore all Laicks must be discharged from reading the Scriptures under no less pain then to be accounted Hereticks They blamed the Scriptures of obscurity imperfection ambiguity and compared it unto a nose of wax Will. Tindal in his book of obedience Edit at Marlborough in Hesse An. 1528. fol. 16. saith The Scripture say they is so hard that thou couldest never understand it but by the Doctors that is I must measure the measuring yard by the cloth ...... They will say yet more shamefully None can understand the Scriptures without Philautia that is Philosophy a man must be well seen in Aristotle before he can understand the Scripture say they And fol. 62. They pervert the holy Scripture and all Doctors wresting them unto their abominable purpose quite contrary to the meaning of the Text and circumstances going before and after which divellish falshood lest the Lay-men should perceive is the very cause why they will not suffer the Scripture to be in English Then also it began to be doubted among them whether the Pope be a god or a man or neither of the two to be the Vicar of Christ was thought to be a small honor In Prooem Clementin Iohannes Epist the Gloss at the word Papa saith Nec Deus est nec homo sed neuter inter utrumque And in the margin Papa nec Deus est nec homo Pope Pius the V. in his Edition An. 1572. was ashamed of these words and left them out But Pope Gregory the XII in his recognition An. 1580. omitteth the words of the margin and in the Gloss the words are thus Papa id est admirabilis dicitur à Papa quod est interjectio admirantis verè admirabilis quia vices Dei in terris gerit Inde dixit ille Anglicus in poetria nova Papa stupor mundi circa finem Qui maxima rerum Nec Deus es nec homo sed neuter inter utrumque Etymologia vero nominis est pater patrum But the man of sin is yet advanced higher therefore in these extravagants Ioha XXII tit 14. c. Cum inter nonnullos the Gloss saith To believe that the Lord God our Pope cannot ordain otherwise it is heretical Ye may see such other passages in Morn Myster pag. 444 445. and Spalaten de Repub. Eccles lib. 2. cap. 6. § 15. cited out of their books So those times were darkened with clouds of most gross ignorance and divellish illusions And who can any more doubt but the Pope is the Antichrist we The Pope is the Antichrist have heard not onely the profession of their opposites and the confessions of those which were held to be Popes and called Antipopes calling one another the Antichrist but likewise we see the gloriation of the Popes admitting that title The Lord God our Pope and not only laying the Scriptures in their footstool but dispising them and preferring their own Canons and traditions in comparison of the sacred Scriptures But to make more clear what was the order of the Schools in that age hear yet more from Will Tindal in that book and place cited One of you teacheth contrary to another when two of you meet the one disputeth and brawleth with the other as if it were two scolds and for as much as one of you holdeth this doctrine and another that as one followeth Duns another St. Thomas another Boneventure Alexander de Hales Raymond Lyra Brigot Dorbel Holcot Gorran Trumbet Hugo de S. Victor de Monte Tegio de Nova Villa de Media Villa and such like out of number so that if thou hadst but of every Author one book thou couldst not pile them up in any were-house of London and every Author is contrary to another in so great diversity of spirits how shall I know who lieth and who saith truth And fol. 18. speaking of the same School-men he saith Ye drive men from God's word and will let no man come thereunto until he have been two years Master of Art first they nosel them in sophistry and in bene fundatum in the margin he saith The School doctrine as
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
bodily pains in this world which after their own sayings are far less and the Pope may go down to hell as another man and whereas he taketh upon him to absolve any man without inward repentance he extolleth himself above God This complaint is at length in the Act. Monim written by Io. Fox and these are the chief heads of it 11. In the twenty fifth year of King Edward the III. which was 1364. Laws against the power of the Pope Statutes were made If any procured from Rome a provision to any Abbey Priory or Benefice in England which is said to be in destruction of the Realm and holy Religion or if any man sued out of the Court of Rome any process or procured any personal citation upon causes whose cognifance and final discussion pertaineth to the King's Court these shall be out of the King's protection and their lands goods and cattels shall be forfeited unto the King The narrative of the Act sheweth the cause of it and the King and Commons of the Realm had oft complained that his Realms were impoverished by the Pope giving Benefices to strangers which never dwelt in England the King and Nobility were robbed of their right of patronage the cure was not served and the will of the first founders was not followed The King had oft complained but in vain therefore he resolved to make his Kingdom free from this bondage Morn in Myster pag. 480. sheweth that when Pope Gregory the XI heard of it he cried This enterprise is a renting of the Church a destroying of Religion and usurpation of his right and priviledge Wherefore he sent immediately unto Edward requiring him to annul these Acts. But when the Schism arose no Pope did insist in it until Pope Martin the V. sent more sharp Letters unto King Henry the VI. And he answered An Act of Parliament cannot be annulled but by another Parliament and he would assemble a Parliament within a short space for the same cause but he did it not saith Pol. Virg. Hist lib. 19. In the thirteeth year of Richard the II. this Act was revived in these words If any person within or without the Realm shall seek from the Court of Rome preferment to any Benefice of Cure or without Cure the preferment shall be null and the person shall be banished and his goods shall appertain unto the King and the same punishment shall strike against them which receive or entertain any such person As also it was ordained If any person shall bring or send any summons sentence or excommunication or if any shall make execution of any such summons sentence or excommunication against any person whatsoever shall forfeit all his lands and goods for ever and himself shall be imprisoned and incur the pain of death yea although such a person had obtained the King's licence for petitioning at the Court of Rome he shall sorfeit a years rent It is also observed that before the year 1367. the high offices in England Offices of State as the Lord Chancellor the Lord Treasurer the Lord Privy Seal c. were wont to be for the most part in the hands of the Clergy as also in Scotland until the Reformation but about that time the English Nobility procured that all these offices should be given unto temporal Lords 12. At that time God raised up John Wickliff a couragious witness of Iohn Wickliff truth he was Fellow of Merton Colledge and Master of Baliol Colledge in Oxford and Reader of Divinity there about the year 1370. He began first to oppose in questions of Logick and Metaphysick but such as strawed the way to other things which he intended When he set upon controversies of Divinity he protested publickly in the Schools that his aim was to bring the Church from Idolatry to some amendment In his book entituled The path-way to perfect knowledge near the end he sheweth what travel he had in translating the Bible into English he gathered many old Latine Bibles for saith he the late books are very corrupt and he conferred the translations with the ancient Doctors and common Glosses and especially he was helped by the late translation of Lyra in the old Testament and the fourth time he employed many cunning men at the correcting of his fourth translation Then he wrote that book which I have now named wherein he giveth the sum of every book of the old Testament with some general and useful observations He reckoneth the books according to the Hebrew and sheweth also some use of the Apocrypha for examples of piety patience constancy c. and denieth that they are for proof of faith In chap. 2. he saith The truth of the Gospel sufficeth to salvation without keeping the ceremonies made of God in the old Law and much more without keeping the ceremonies of sinful and unknowing men that have been made in time of Antichrist and unbinding of Satan as it is Apocal. 20. and he calleth it heresie to say otherwise In chap. 1. he saith Christian men and women old and yong should study fast in the new Testament for it is of full authority and open to the understanding of simple men as to the points that be most needful to salvation and the same sentence in the darkest places of holy writ is both open and dark which sentence is in the open places and each place of holy writ both open and dark teacheth humility and charity and therefore he that keepeth humility and charity hath the true understanding and perfection of all holy writ as Augustine proveth in his Sermon of praising charity therefore no simple man of wit should be feared unmeasurably to study the text of holy writ for they are the words of everlasting life as Peter said to Christ Iohn 6. and the holy Ghost stirred holy men to speak and write the words of holy writ for the comfort and salvation of meek Christian men as Peter in his Epistles and Paul Rom. 15. witness And no Clark should be proud of the very understanding of holy writ for that very understanding without charity which keepeth God's hests maketh a man deeper damned as Christ Jesus and James witness and the pride and covetousness of Clarks is the cause of their blindeness and heresie In chap. 10. Though Kings and Lords knew no more of holy writ then three stories of 2 Chron. that is of Jehoshaphat Hezekiah and Josiah they might learn sufficiently to live well and govern their people well by God's Law and eschew all pride and idolatry and other sins But alas alas alas whereas King Jehoshaphat sent his Princes Deacons and Priests to each City of his Realm with the Book of God's Law to teach openly God's Law unto the people ..... some Christian Lords send general Letters unto all their Ministers and Liege-men that the pardons of the Bishop of Rome which are open lies for they grant many hundred years of pardons after doomsday be preached generally in their Realms
is the Councel's Of this the Pope is the cause he will not keep unity nor follow the example of Damasus who would not call into doubt what a Synod had determined As for his Epistle which he hath published unto all Believers it containeth no amendment for he saith All that the Councel layeth to his charge is false whereas he might have spoken more modestly and considered that men will not believe his word in his own cause for who may not write and speak as he pleaseth But as in antient times Leo Damasus Sixtus and other Popes did in Synods purge themselves from scandals so or far rather should Eugenius purge himself either personally or by a Proctor before the Synod and if these things were not proved against him his innocency should be cleared unto all men but if they be true they might all have been covered with due conversion and repentance and he should have followed the example of Peter who being rebuked by Paul to his face as it is written to everlasting remembrance took it in good part and commended Paul's Epistles wherein he knew that the same was contained leaving an example unto his Successors that they be not offended when any of their co-apostles say the like unto them for their good or the good of the Church In their citing of him they had no other intention but to provide for the good of the Church in extream necessity nothing can be more gracious unto us say they or is more wished by us then that he would govern the Church faithfully but he should not do all things at his pleasure contemning the Canons of holy Councels but rather as Peter teacheth he should rule and not domineer over the people and be a pattern unto others for the Roman Pope is a Minister and not a Lord of the universal Church whereas he saith The Fathers seek to abase him and to exalt themselves above him can he deny that the jurisdiction of an universal Synod is founded upon the holy Scriptures and that who pertinaciously reject the determination of such a Synod falleth into heresie neither is he abased nor is his power restrained when he is so directed that he tend not into destruction but edification Let him take heed in the fear of God lest while he indeavoreth to excuse lesser things and continueth contumacious against wholesome admonitions he fall into more grievous things He durst say The Fathers of the Councel have coutinued these seven years divorced from the Vicar of Christ and Apostolical See which is the Mother and Head of Christians but will he condemn all the Cardinals Patriarchs Bishops Emperours Kings Princes and others who personally or by others in their names have been present in the Councel or will he condemn the Church dispersed through the World and say that they are all divorced from the Mother and Head of Christians or that they all have favoured them who are separated By saying that the Synod is separated from him it appeareth that he affirmeth that he is divorced from the Synod representing the universal Church for when a member is disjoyned from the body we say not the body is separated from a member but the part from the whole So he is the Author of the pernicious Schism by calling a Councel to Ferraria against the Decrees of Constance and of this present and against his own promise which he made unto the Greeks but we thanks be unto Christ make no Schism but follow the true unity of the Church that both the Pope of Rome and all others may keep the unity of the Church and solidity of Peter which consisteth not in the will of one person who may dayly er since some Roman Popes have fallen into errours but it rather resideth in the universal Church which Christ the true Head thereof will not leave until the end c. Here the Emperour Albert interposeth his Authority and held a Diet at Nurembergh and another at Mentz in both these were Commissioners from Basil and from other Nations none was there in name of the Pope howbeit he wanted not pleaders for him The Emperour feared and favoured the Councel and sent Conrad of Windzberg a couragious man to be Protectour of the Councel In the time of that latter Diet it was debated at Basil concerning Eugenius some held that he was an Heretick some said he was a Schismatick and relapse some denied both But by the Argument of the Bishop Ebrunensis and of Thomas an Abbot of Galloway the hardest sentence prevailed that he is both an Heretick and relapsed into Schism Then the Divines wrote and published eight Conclusions which they called eight Truths to wit 1. It is the truth of Catholick Faith that a Holy and General Councel is above the Pope or any other Man 2. A General Councel being lawfully assembled cannot be dissolved nor removed nor adjournied by the Roman Pope without their own consent 3. He who contradicteth these truths is an Heretick 4. Pope Eugenius the IV. hath fought against these truths in attempting by the fulnesse of his Apostolical Power to dissolve or transfer this Councel c. In Session 27. These were sent to the Diet at Mentz and through Europe to be advised finally they were debated in the Councel the space of six days Aen. Sylv. de gestis Conc. Basil lib. 1. The Abbot Panormitan said He would not oppose these truths but he might say Eugenius is not a relapse since he hath not failed in any matter of Faith and if he hath transgressed in his sentence of dissolving the Councel he may be excused because he had done so by counsel of the Cardinals who represent the Roman Church and the Authority thereof is to be preferred unto all the World according to a singular Gloss John Segovius a famous Divine of Spain proved from Panormitan's words that Eugenius should be called an Unbeliever rather then a Believer and a member of Satan and not of Christ As for that Gloss he opposed the Authority of Jerome Orbis major est urbe The Bishop Argensis said The Pope is but a Minister of the Church Panormitan replied with chafe The Pope is Lord of the Church Then said Segovius Weigh what you say Panormitan the most honourable Title of the Pope is The Servant of the Servants which was taken from Christ's words The Rulers of Nations domineer ....... On the morrow Amadaeus Arch-Bishop of Lions and Ambassadour of France one amongst them all most eminent both in piety of life and plenty of knowledge faith Aen. Sylvius proved by many Reasons that Eugenius was an Heretick and he publickly condemned all them who had promoted him unto the Papacy Briefly In debating the three first Conclusions they proved and Sylvius reporteth their Reasons that the promises Upon this rock I will build ...... and I have prayed for thee were made unto the Church and not unto Peter alone nor unto the Pope for many Popes have erred as Marcellin offered unto
common both in vulgare and Latine rithmes saith Catol test Ver. lib. 19. So while the one sort of the friers strive to beare down the other they ar both deciphered 3. Andreas Proles an Augustinian in Portacoeli by Vueringerod was a devote A. Proles Prophesieth of a Reformation and Zealous Doctour in his Lessons he said Yee heare Brethren the testimonie of the Holy Scripture teaching that by grace wee are whatsoever wee are and by grace we have all that we have Whence then is this so great darknes and so horrible superstitions Alas brethren the Christian Church hath need of great Reformation and indeed I see it approaching The brethren ask him Why doe you not begin the Reformation why doe you not oppose yourself against these errours I am said he an old man weak in body and I ackvowledge I am not endowed with learning eloquence and other gifts requisite for such a worke but the Lord will shortly raise up a Champion able for age learning and activitie which shall begin the work and set him self against these errours God will give him courage to speak unto the great Ones and yee shal find that his ministerie shall doe much good for the Kingdom of the Pope shewes it will shortly fal because it is so high Catol test ver Lib. 19 ex Henning And there it is also that Martin Luther being young heard him preach at Magdeburgh The same Doctor Proles was sent-for to come unto a councell Henningh nameth not the place and there it was propounded to ordain a new feast-day Only Proles spoke against it because sayd he Christian people ar made free by the blood of Christ and yet are burdened with a multitude of traditions The Pope and others would have had him to change that language but he said I will never think otherwise Wherefore the Pope did excommunicat him But he regarded not the sentence and returned home and then he told how he was in many dangers by the way that if the hand of God had not preserved him from many who were set by the Pope against him he could not have escaped Many were moved with the mans zeal and began to vilifie the sentence of excommunication He lived a yeare speaking more frequently against the errours of the Church and then Ernest Bishop of Magdeburgh did solicite that he might be absolved The Pope did yeeld upon condition that Proles should come unto the Pope and a conduct was sent unto him He went and when he was nere unto Rome a Cardinal who had been of the same Augustinian Order meeteth him and told him what was the Popes mind to wards him no good Wherefore the olde man thought it safer to returne and by the way died at Ciclembach An. 1510 and was buried in the monasterie of the Augustinians 4 John hilten a Monk of Isenac in Thuringia spoke against the errours of his brethren they conspire against him and shut him up in prison More prophecyes of Reformation When he becam sick he entreats them to pitie him because of his bodily infirmitie They dealt never the more mercifully with him He said then I have said litle or nothing against you but a bout sixteen years hence this was spoken about An. 1500 one shal come who shal oppose monks and yee shal not be able to resist him Catol test ver ex Philip. Melan. in Apolog. cap. devotis Monast 5. Wolfgang aitinger a Clerk of Ausburgh about the year 1500 wrote Commentaries on the prophecies of Methodius where he oft taxeth the vices of the priests namely the neglect of their Office that they did neither teach nor ad minister the sacraments but did hire Vicares to supplee he said also The seat of Antichrist is not the literal but the spirituall Babylon 6. Sebastian Brand at that time Pastour of S. Marie's the cathedrall Church of Erford preached against the indulgences in this manner Deare friends on this Whitsunday wee lay forth our wares unto you but here is an uncouth merchant bragging that he hath better wares meaning the seller of pardons when he is gone wee will lay forth ours again And against satisfactions he said We have some who will goe to Church and pray sing mutter the hours and say Masse for us but who will goe to hell for us He said also The time is at hand when yee shall hear the gospell read out of the booke it self some of you will see that time but I will not live so long For these and such other words he was forced to flee and went to Magdeburgh 7. Bernard Lublinensis wrot unto Simon a Printer in Cracow An. 1505 commending a Chronicle of Bohem writen by John Pilsensis and having spoken of many rites and changes in the world which some doe approve and others condemn he saith Albeit the simplicitie of faith may easily make us free from these toies that wee may believe these things to be godly which they that sit in Moses Chaire doe command yet the minds of men can not be tied but they will search out truth that the understanding may attain it's proper object if this searching make us guiltie of sin into what miserie are Christians brought which dare not for the decrees of men professe truth itself when it is found If any man in Zeal of religion dar say the Bishop of Rome and others with him have litle regarde unto the Church these flatterers say What will thou caitife open thy mouth against heaven darst thou mutter against the Pope who is most holy and a God on earth But if the same which ar called most holy will set not their mouth only but their hands and feet against heaven and if when they kill men they imagine that they are doing service to God they are so far from speaking against them that they doe commend and magnify their wicked deeds and if one will speak otherwise hee shall feele the fire But in these miseries I have only one refuge that I will believe in Christ and put all my trust in him as for the rites and inventions of men I wil so long bear with them as they are not contrary unto the honour of God yet so that they be inferiour unto the Commands of God and his Gospell without which man can not be saved therefore I believe not that all things which men condemn are condemned with God nor that all things are holy which they call holy for God judgeth otherwise than man judgeth ..... It is impossible that all the World can obey one man it is enough if they believe in Christ Behold I have writen unto thee my thoughts I will stand for nothing except the faith of Christ c. Catal. test Ver. lib. 19. Philip. Mornae hath the same but more briefly 8. After the Councel at Pisa Philippus Decius a Lawier of Millain defended the lawfulness of that Councel against the Pope that seing the Pope is obdured in Simony and infamous for most corrupt
manners the power of calling a Councel returns unto the Cardinals which is the most ready remedie in such a necessity especially seing the authority of the Emperour and of the most Christian King and the consent of the Clergie of Italy and Germany doe all concurre in one and it is according to the practise and Acts of the Councels at Constance and Basile Pope Pius V. caused Thomas Manricus revise and gheld or mangle that book as may bee seen in Biblioth Possevini 9. The Waldenses have been often mentioned and their doctrin hath The Confession and a supplication of the VValdenses been related from the report of others now in the year 1508. these of Bohem being accused before their King Vladislaus and fearing a persecution sent unto him the Confession of their faith with an apologeticall supplication Because I have seen this Confession in Fasciculo rerum expetendarum fugiendar only and so it is not common I think good to insert it heer Most glorious King and our most gracious Lord Wee afflicted men and humbly subject unto your Majesty and falsly cloathed with a contemptible name doe first declare our humble request and also our earnest desire of your long health with the increase of every good thing and freedom from every evill in your happie Empire even at it is our duty to wish unto your Highnesse Wee declare unto your Excellencie that heertofore your Grace's Write is come unto us not by common rumor only but by actuall deed also into many of our hands in which Wrire by the accusation of our enemies which have unjustly given forth their Sentence of wicked judgement against us wee understand that wee ar called wicked and ungodly men seducers of ignorant people and through the craft of the Devill more noisom than the false nation of Turks ..... Wherefore wee most humbly pray that your pietie would patiently heare us for the justice of God and for his mercies sake which wee wish continually that God would give unto you and what wee shall now write you may wirhout doubt think that every point thereof comes from the sincerity of our heart for what wee believe in our heart before God that doe wee in this manner professe with our mouth First wee with a believing mind have received this in which now for some space wee having continued doe intend constantly to persevere with a stable mind and free intention to wit All the truth of faith revealed by the Holy Ghost and then by the H. Ghost layd up in the Scriptures and briefly summed up in the Creed of the Apostls and also really keept by the primitive Church and confirmed by signes miracles sinceer teaching and martyredom and lastly diligently explained by the Nicene Councel by the Bishop Athanasius and many Teachers against hereticks this faith wee confesse to be necessary even in this age for the salvation of our souls So lively faith is the universal fundation of mens salvation which faith is by the gift of the Holy Ghost bestowed principally and by the merite of Christs grace is ministerially preached in the Church by the voice of the Gospel and word of truth and is exemplarly confirmed by the Holy Sacraments We believe and confesse constantly while we live by the same fountain of faith that the authour of faith and giver of Salvation is God almighty one in the substance of Godhead but three in Persons the Father Sonne Holy Ghost one God blest for ever By this faith wee believe of God the Father wee believe God the Father and in God the Father We believe of God the Father that he begetteth his only Son eternally whom of his mercy he hath given unto the World for redemption salvation by whose merite the only Father worketh salvation according to the purpose of his own election By the same faith wee believe God the Father when we doe acquiesce upon his testimony which came down from heaven concerning his beloved Sonne This said he is my beloved Sonne hear him Which also the blessed and ever unviolate Virgin Mary said with a suitable mind VVhatsoever said she my Sonne shall say unto you doe it With the lyke faith wee say also that his commandements are faithfull and true and of God that who ever of ripe age living in faith shall forsake these can no way attain salvation through Christ Wee believe in God the Father when wee knowing that he is the almighty maker of heaven and earth love him with our heart and really keep his commandements according to our knowledge and power The Catholick faith which wee have once received from God maketh us believe of Christ believe Christ our Lord and in Christ Wee believe and professe of Christ the eternall wisdom that he is the true and only God equall in Godhead with the Father and Holy Ghost in power wisdom and that he is eternall life proceeding from the Father by perpetuall generation by whom he made the world Who to fulfill the promise made unto the Fathers came personally from the high heavens for the salvation of the Nations was inclosed in the wombe of the Virgine in the fulness of time seen on earth cruelly racked on the cross when Pilate was President of Judea and with his holy blood gave up the ghost when he was taken off the cross he was layd in a rock ye grave and on the third day was raysed from sweet sliep and lastly on the fourtieth day being taken up in a cleare cloud we believe that he reigneth at the right hand of the Father to wit in a most honorable place and most worthy unto him that all the desires of our heart and all the confidence of our hope may be lifted unto that glory prepared by his blood which sitting on the throne of grace pleadeth as a faith full Advocate for them who shall enioy the inheritance of glorie He leaveth not his Church for which he offered him self unto death destitute of grace vertue and aid by his free gift which Church he preserved diligently in the dayes of his flesh unto him every knee of things that live in heaven on earth and under the earth is so subject that they should worship and reverence the Sonne with the same glorie honour and majesty as God the Father and confesse with their toungs that he sits in his glorie and seat of the majesty of his Father Nor shall he at an time descend untill al contrary Nations being made subject under his feet bee at last consumed with everlasting damnation Wee believe Christ Jesus when wee say that his commandements which oblidge us to believe in him trust and love him for attaining the eternall life of glory are true faith full And we believe in Christ when knowing him to be our God and Saviour wee doe imbrace all his words with full faith and loving him with perfect love are united with his true members in faith love Lastly by vertue of the same faith which we
intend to hold unto our last breath wee firmly believe of the Holy Ghost wee believe the Holy Ghost and in the Holy Ghost Of the Holy Ghost that he is the one true God with the Father and the only begotten Sonne distinguished in this only that he proceeds from both by vertue of which faith quickning renewing reforming every one attaineth the participation of Christs meritorions grace justification truth fortitude and perfect salvation by which Spirit also the Holy Church is grounded in the faith of Christ against which the gates of hell are not able to prevaile which also by the same Spirit in the members of true faith he washeth justifieth sanctifieth ordereth governeth gathereth strentheneth fructifieth As also by the same Spirit were the Holy Scriptures inspired and are known by him the members of the Church are vnited from him are the gifts of ruling the Church and many other things which by the same Spirit are made perfect unto the life of glory Wee believe the Holy Ghost when wee fully consent unto the Divine Scriptures or Apostls of God Wee believe in the Holy Ghost when with clear knowledge and unfained faith wee love him and with the members inspired by him wee keep his revealed truth unto eternall glory By the same fulness of formed faith wee believe that the holy Catholick Church in respect of the foundation of lively faith is the number of all the elect from the beginning of the world unto the end thereof whom God the Father in Christ by his Spirit hath chosen justifieth calleth unto the glory of salvation and magnifyeth without which is no salvation unto man But in respect of ministry and dispensations wee believe that the holy Catholick Church is the congregation of all Ministers and people subdued by obediente obeying the will of God from the beginning of the world unto the end of it whom God only sendeth inspired by his Spirit giving them the word of truth peace reconciliation that they may bring forth the fruit of salvation in the unity of the Church and their travell be not disappointed of the saving reward whose names and number He only knoweth because he hath writen them in the book of life That first Church hath none that shal be damned and the other is mixed untill the appointed time of the last judgement But the Church of malignants seekes them that are of that evil one whom Satan sendeth in this time of mortall life to the perdition of the world and tryall of the elect On this Church all the curses and sad things that Christ his Apostls have foretold shall be heaped to wit that they who are unworthy of ecclesiastical honour may rule over them by their power The promises also of renovation are fulfilled in her And yet wee arrogate not so much unto us as that we would be called or bee the only Catholick Church as if salvation were to be found with us only but wee endeavour with all diligence to be partakers of the ecclesiasticall truth and wee are afraied to be subject unto orobey evill workers whom wee find to be enmies of the Church and its truth for fear of everlasting damnation and for obedience unto Christ and because they doe minde speak and doe unto his Church things contrary unto his law Wherefore wee willingly endure oppression tauntings and calumnies for the salvation of our souls for un less Holy fear and the horrour of hell did withhold us we would embrace the liberty of the world with it's vanities wherin one may live as he listeth But wee would rather choose the strait derided and sad way in which our Redeemer Christ and the Church his spouse condemned by the world and despised yet following the example of Christ have walked than to taste and follow the momentany pleasures of the world The first and chief ministry of the Church is the Gospell of Christ whereby grace and truth that were painfully purchased by the torment of the cross is revealed which grace is given for salvation by the Holy Ghost and God the Father unto the Elect which are called by the gift of faith Another necessary ministry of the Church wee declare to be the word of teaching by which the saving truth is known in the sense of faith through which knowledge the life of grace and glory is administred unto the men of good desire Likewise wee declare that the seven sacraments are useful unto the Church of Christ by which Sacraments the promises of God are signified to be fulfilled unto believing people and by them entrance into the Church of God for keeping unity among them that walk unto glory is ministred Faith which God gives causeth us think of baptisme the first Sacrament these things whosoever of ripe age by hearing Gods word believeth and believing is renewed in soul and is enlightened such by outward washing for argument of inward cleanness attained by faith should be baptized in the name of the Father Sonne and Holy Ghost into the vnity of the holy Church Our profession is also extended unto children which by the decree of the Apostles as Dionysius writes should be baptized and then by the guidance of their God-fathers being instructed in the law of Christ should be invited unto and accustomed with the life of faith By faith received out of the Holy Scriptures wee professe that in the dayes of the Apostls this was observed whoesover in their young years had not received the promises of the gifts of the Holy Ghost such did receive them by prayer and imposition of hands for confirmation of aith Wee thinke the same of infants Whosoever being baptized shall come to the true faith which he purposeth to follow through adversities and reproaches so that new birth appeareth in his spirit and life of grace such a one should be brought unto the Bishop or priest and being demanded of the truths of faith and of Gods commandements and of his good will and constant purpose and works of truth and shall testify by confession that all these things are so such a one is to be confirmed in the hope of attained truth and he is to be helped by the prayers of the Church that the gifts of the Holy Spirit may be increased in him for the constancy and warrefare of faith and finally for confirming the promises of God and the truth that he hath he may be associated into the Church by laying on of hands in vertue of the name of the Father of the Word and of the Holy Spirit By this faith which we have drunk from the Holy Scriptures we believe and confesse with our mouth Wheresoever a worthy priest with believing people according to the mind and purpose of Christ and order of the Church shall shew forth his prayer with these words This is my bodie and This is my blood immediatly the present bread is the body of Christ which was offered unto death for us and so the present wine is his blood shed
decent union in Christ of twoe persons man and woman keeping a chast bed without breach and it is a signe of a great truth to wit the coupling of Christ with the Church and a believing soul By faith wee affirme that if God give a contrite and humbled heart for sin unto a falling sinner having the true faith of Christ and if with heart and mind and really he repent of his former sins such a one being so truly disposed if he find a presbyter able to discerne good from evill and whose lips preserve the knowledge of Gods law he should reveale uprightly unto such a priest his sins by confession by whom as a judge ruling in stead of God and the Church according to the law of the Lord the weight of the fault may be rightly discerned to the end he may be ashamed and being corrected he may have advice of repentance unto reformation of himself and being either loosed or bound by Christs keyes he may obey humbly and that such humble contrition of the heart is a sacrament that is a signe of true grace bestowed on the repentant But if there be not a heart contrite humbled through faith abhorring vice and an afflicted Spirit embracing the will of God and also confession with relaxation of the fault and moreover if fained satisfaction be added wee pronounce it to be a vain signe and void of the grace of Christ The anointing of the sicke containes two things in it first a cause of a more ready approaching unto the diseased for this it is not a sacrament the other is the thing signified by that unction which is given by God in Christ for which thing prayer especially should be made in true faith that it may be given unto the sick believer as blessed James commandeth saying Is any sick among you let him call for the Elders of the Church and let them pray for him anointing him in the name of God and the prayer of the faithfull shall save him and the Lord wil relieve him and if he be in sins they shall be forgiven him By faith of the sick the signe of unction assures him of the forgiveness of sins When wee have declared the faith of the Catholick Church and her truth by which truth holiness is given unto her it remaines to declare by the same certainty of faith the communion of Saints The communion of the Saints is when the members of the Holy Church doe for common benefite use the good free saving and administring grace of God which is given without repentance and they exercise themselves according to the grace of God given unto them to the common utility of others It is cleare then that the elect only are partakers of true faith grace and righteousness in Christ by his merite unto the glory of eternall salvation as also they receive the sacraments to the evidence of faith albeit they have been seduced yet damnation shall not ceize upon them But the wicked of unformed faith albeit they communicate truly in the Sacraments digniries administrations and publick manners if they he destitute of true faith they communicate unworthily as hypocrites and if they follow the erroneous by their leading they fall into seduction and deceit By faith of Christs grace wee pronounce freely that who communicateth with a lively faith by the same he attaineth through Christ true remission of his sins and also because he partaketh of the Sacraments of the Church he getteth by the same faith and certainty the relaxation of crimes and at the time of the last judgement in the resurrection the glorification of his soul Amen The Letter which they sent with this Confession is worthy of reading But for brevity I omit it When the Confession was delivered their adversaries ceased not to accuse them still as if they had writen otherwise then they did believe or practize and so the King went on in cruelty against them Wherefore they sent another Apologie where in they tooke God to witness of the injuries done unto them by their adversaries and that they had writenin singleness of heatt nor did their tongue dare to speak what their heart did not believe There also they expresse them selves more clearly in some particulares as concerning the Eucharist they say Wee do not only believe and confesse that the bread is the naturall bodie and the wine is the naturall blood sacramentally but also that the bread is the Spirituall bodie and the wine is the Spirituall blood And to believe this we are induced by the saying of the Apostle Paul The bread which we break is it not the communion of the body of Christ and the cup ..... for wee that are many are one bread and one bodie for wee are partakers of one bread and of one cup ...... The Redeemer of mankind hath commanded to take eate and to doe that in remembrance of him but no command is given unto believers to worship the sacramental subsistence of Christ's body and blood for Christ gave unto his disciples sitting what they should use and they obeying him did eat and drink but did not worship the sacrament And the Apostles and their successours for a long space of time went to the houses of believers and break the bread with joy and certainly they did not worship the sacrament nor in so doing did they erre nor were called hereticks But they did worship the personall subsistence of Christ at the right hand of the Father And unto the true worshippers of the Divine Majesty it is commanded in both the Testaments the old and new to worship and adore Christ very God and Man not in the sacramentall existence but in his naturall and personall subsistence at the right hand of his Father For the old Testament as the triumpher over Satan tempting him remembreth saith It is wrtiten Thou shall worship the Lord thy God and him only shall thou serve The vessell of election explaines the New when he saith God hath exalted him and given him a name which is a bove every name that at the name of JESUS every knee should bowe .... The incarnat truth confirmes this when he saith That all men should honour the Sonne as they honour the Father But none doeth worship the Father in any creature but only in heaven as that prayer published by Christ testifieth Our Father which art in heaven c. In the words following because they were accused that they did not worship the Virgine Mary nor the Saints they shew that they did esteem of the Virgine as blessed above all women not only for that she was sanctified but also for that the Sonne of God did assume a body of her body and they esteem of all them who were sanctified by faith in the grace of God through Christs merite and so as blessed of God they doe honour them with due honour they love them and would follow them but they can not give them more honour than Gods word directs them 10. When
appointed and the next day he brought his answer and propositions The sum is A Sacrament in the strict sense is a sensible thing appointed by Divine institution to be separated from common use to signify spiritual and holy things and this signification consists not in a bare representation whereby the mind is admonish'd to conceive the thing signified this is the use of pictures but on Gods part with the signs is also a very giving of those things which are signified and offered unto our souls 2. We teach that according to Christ's institution by the bread is signified Christs body by the wine his blood by breaking the bread and powring out of the wine are signified those grievous torments which He suffered for us in his body and soul by outward giving the bread and wine the spiritual giving the things signified by Christ unto our souls by outward taking the signes is signified the spiritual receiving of Christ by faith Sacramentaly and truly For He hath commanded not only what things are to be used but also what we should do 3. The Sacramental union of the signes and things signified consists in a mutual relation as is now said for the verity of Christs body which is local and circumscribed both before and after his glorification can not consist otherwise Again many passages of Scripture that shew the true and physical ascending of Christ from the earth and his returning from heaven unto judgement do confute the doctrine of consubstantiation Thirdly that Paul saith We are absent from the Lord and We desire to be with him Lastly this was the continual consent of the Church concerning the true absence of Christs flesh from us and the continual circumscription of his body not on the earth but in heaven which can not consist with any other conjunction but this relative 4. When the word Sacrament is taken in a more large sense it consists of two things one earthly and another heavenly We teach that earthly things are received by earthly instruments to wit the hand and mouth but the heavenly things are apprehended only spiritually by faith because albeit Christs body is a truly organical body yet analogy requires that such as the nurishment and end thereof is such also must be the manner of receiving it but the nurishment and end thereof is spiritual that is they concern our spiritual union with Christ and eternal life through him therefore the manner of receiving those must also be spiritual by the proper instrument of the soul which is faith and therefore seing the bodily receiving of the signes is a pledge of the spiritual receiving these words eat and drink as they are properly spoken of receiving the signes so are they spoken figuratively of the thing signified to wit by asacramental metony my whereby that which agreeth unto the signes is spoken of the things signified and so both those receivings can not be by the mouth Again if the substance of Christs body were received bodily it should remain in the faithfull at least and they should become the substantial or bodily members of Christ and so the Church were not his mystical body but a body verily and substantialy consisting of the substance of His body and of the bodies of all believers 5. The proper effect of the Supper is the saluation of the worthy communcants by confirming their spiritual vnion in Christ and another effect but by accident is the condemnation of them who come unworthily that is ignorant of this mystery or meerly incredulous and without repentance and this condemnation proceeds not from the Supper but from the unworthy vsing of it Then unto the question as it was propounded Beza answered negatiuely not denying that the body of Christ is truly offered unto all that come but to be received by faith and not by the mouth and therefore albeit the wholl sacrament be tendered unto all that come yet unbelievers receive only the signes and they are guilty of Christs body and blood not which they have received but which they contemned Unto the two arguments he answered We deny not the truth of Christs words but we expound them according to the analogy of faith contained in the Creed unto which faith consubstantiation is contrary and albeit Christ as he is God is almighty yet his manhood is not almighty and as he is God he can not do what he hath not decreed to do or what is contrary unto his decree not because he is not almighty but because to change his will and so to be mutable is not a power but an infirmity But God hath ordained that Christs body should be local and circumscribed c. On this article the disputation continued three dayes the one pressing the truth of the words This is my body and Beza urging the analogy of the faith and the like phrase of other sacraments Neither of the two would yield and then they passed unto the article of the person of Christ First the Wurtembergers say both agree that the Sone of God hath assumed the nature of man and became like unto us in all things excep sin that he hath assumed this nature into the unity of his person and he is one person so that the two natures are most strictly united not by confusion or commistion or absorption or transmutatioâ— of either of these natures before nor after his ascension for unto the perfect person of the Mediator both natures are required neither can the properties of the one nature be the properties of the other for then would follow an abolition of one of these natures also the properties of the humane nature are the gifts that were given unto him without measure by which he excelleth all men and Angels In the person of Christ is a communication of properties whereby the properties of both natures are spoken of his person and the properties of the one nature are given unto the other by that docttine which is called doctrina idiomatum and so when it is said The Son of God communicates his properties unto the assumed nature to wit his omnipotence or omnipresence it is not understood as if he powred into the assumed nature as a thing is powred from a vessell into another his properties as if humane nature by itseif or of itself or considered in abstracto without his person had proper omnipotency neither may we think that his humane nature is made an infinite substance or uncircumscribed or extended unto all places or is every where in such a manner as God is every where When we speak of the real communication of properties we mean not that one nature passeth into another but we oppose real unto verbal communication which makes only names common unto the natures Then the question is Whether for the personal vnion there be a real or a very and true communication of properties between the two natures in his person or that the one nature communicates its properties unto the other and how far this
by our Master Christ Jesus we are taught in these words In vain Do they worship mee teaching for Doctrines the precepts of men So without respect of men those did cleave unto the Word of God and did iudge What soever is without the Word either in doctrine or religious worship or in Ecclesiastical discipline can not be accepted of God as service when he requires it not But England upon account that those who had been enured with Popish doctrine and superstitions might be the more easily allured to forsake that doctrine if the rites and discipline were retained and hoping as is hinted in the former part that by time a more perfect Reformation might be attained took this prudential course as it is called trusting especially that bishops and priests might be the more easily enduced to joyn with the Reformation So both in the Confession in King Edwards time and in the articles of the Convocation An. 1564. or according to the English Style 1563. they allowed liberty unto dissenting judgements and made large expressions and capacious words being loath to drive off from the communion any who differing in the branches meet in the main grounds of religion Those things that were retained upon such plausible motives had a twofold influence Such is the nature of humane corruption to wit 1. one superstition draweth-on another as a link of a chain If this may be used why not that 2. what was at first retained by way of toleration condescension was afterwards pressed upon mens consciences by authority that men must conform in practise of rites and to the opinion of Superiors or suffer punishment The first particular exception was made by the Papists against the The Head of the Church and Supream Iudge in al causes title The Head of the Church which was given unto King Henry and The Supream Iudge in causes Ecelesiastical which was given unto Queen Elisabet They excepted against this alwayes but the first that hath written of it was Harding in his pretended refutation of Englands Confession Bishop Jewell answereth him in his Defence of the Apolog. part 6. cap. 11. divis 1. saying Concerning the title The supream head of the Church wee need not search the Scriptures to excuse it For 1. We devised it not 2. We use it not 3. our Princes at this time claim it not Your Fathers first enrituled that noble Prince King Henry VIII with that unused and strange Style as it may wel be thought the rather to bring him into the talk and slander of the world Howbeit that the Prince is the highest Iudge and Governor over all his subjects whatsoever alswel priests as laymen without exception c. He insists at length upon this purpose as also Doct. Fulk against the Rhemists Annotations on Matth. 22. and others I shall add the Answer of Thom. Bilson sometime Warden of Wincester unto the Jesuits Apolog. Lib. 2. where the Iesuit or Philander saith You would have our faith and salvation so to hang on the Princes will and lawes as if there could be no nearer way to religion then to believe what our temporal Lord and Master list He answereth It is a cunning when you can not confute your adversaries at least to belie them that you may seem at least to say somwhat against them indeed your fourth chapter is wholly spent in refelling this position which we detest as much as you Philander replieth You begin to shrink from your former teaching He answereth in name of Theophilus You will never shrink from your former facing Did ever any man on our side affirm the Princes will to be the rule of faith have we not earnestly written and openly taught that religion must not depend on the pleasure of men Have not thousands here in England and elsewhere given our lifes for the witnes and confession of Gods Truth against Princes Lawes and Popes decrees In Spain France and Italy and other places at this day do we not endure all the torments you can devise because we will not believe what temporal Lords and Masters will your conscience knowes it is ttue that we say Why do you then charge us with this wicked assertion from which we be farther off then you For you hold opinion of Popes they can not err we do not of Princes Why do you Father your fancies upon us why do you purposely pervert the question heaping absurdities and alledging authorities against that which we do not defend Philander The oath which yee take yourselves and exact of others induces us thus to think of you for there you make Princes the only supream Governors of all persons in all causes aswell spiritual as temporall utterly renouncing all forrain jurisdictions and Superiority Upon which word mark what an horrible confusion followes If Princes be the only Governors in ecclesiasticall matters then in vain did the Holy Ghost appoint Pastors and Bishops to govern the Church If they be Supream then are they Superior to Christ himself and in effect Christs Masters If in all things and causes spiritual then they may prescribe unto the Priests and Bishops what to preach and which way to worship and serve God how and in what form to Minister the Sacraments and generally how men shall be governed in soul If all forrain jurisdiction be renounced then Christ and his Apostles because they were and are forrainers have no jurisdiction nor authority over England Theophilus VVake you or dream you That in matters of no less weight then your duty to God and the Prince you fall to these childish and pelting sophisms VVhat kind of concluding call you this Princes only bear the sword to command and punish Ergo Bishops may not teach and exhort Princes are not subject unto the Pope Ergo Superiors to Christ They may by their laws establish what Christ hath commanded Ergo they may change both Scripture and Sacraments No forrainer at this this day hath jurisdiction over this Land ergo Christ and his Apostles 1500. years ago might not preach the gospell Philand We make no such reasons Tâ—eop The former propositions are the true contents of the oath we take the later are the very absurdities which you infer upon us fortaking the oath ..... Philan. Do you not make Princes supream Governors of all spiritual things Theoph. you reason as if we did but ourwords since you will rest upon words are not so Philan. What are they then Theoph. We confess them to be supream governors of their realms and dominions Philan. And that in all spiritual things and causes Philan. Not of all spiritual things and causes Philan. What difference between those two speeches Theoph. Just as much as excludes your wrangling we make them not governors of the things them selves but of their subiects which I trust you dar notwithstand Philan. I grant they be Governors of their subjects bur not in ecclesiastical things or causes ..... Theoph. Where we profess that her highness is the only Governor of
charging them in the mean time to remain in warde within Edinburg untill the passing away of the first ships wherein they shall be entred and sent away And that it be denounced unto them that if they return at any time hereafter without your speciall licence the law shall be execut against them to death without any more process 2. That the Lairds of Fentry Glenbervy younger and other excommunicated Papists which shall be given up in writ may also be called before your Majesty Counsell and such things be laid unto their charge as they are culpable of according to the Acts of Parliament that the penalty thereof may be executed upon them and other apostates from the true religion which once they had embraced be called also and punished 3. That summons be presently directed against all receipters of Papists Jesuits Seminarie-priests and all traffiquers against true religion and likewise to summon witnesses by whose depositions they may be convict of the foresaid crimes and specially that such as are of the Estates and are culpable of apostasy or papistry shall no way be suffered but called and convict thereof and if they be apprehended for other crimes shall on no way be pardoned untill they have satiffied both your Majesty and Estates and also the Church And generally that all Noble men whatsoever without exception known to be entertainers of Papists or enterprising any thing against the true Religion shall be put presently in ward or exiled Concerning the planting of Churches this is our advice that Commissioners be directed from your Majesty and this Generall assembly into the north and south parts of the country to visite and plant Ministers where need requires for repressing Papistry and having Commission alswell from your Majesty as from the Church to call before them all that are suspected of perverting true religion or revolting from it and to do all other things for reformation of these parts And because this work can not proceed unless provision be made alswell to the Commissioners of the Church as Ministers to be planted in necessary places that certain persons be deputed from the Counsell and some of the Ministry To conveen with all expedition to sight the rols of the thirds that it may be considered what may be spared unto that effect and where these thirds have been abused to see how they may be reformed and that the Act made for discharging pensions out of the thirds and superplus and proclamation that hath passed thereupon may take full effect Likwise giving power unto these Commissioners to reform Colledges Schools and where the rents thereof have been abused to put convenient remedy thereunto and where it can not serve to see how it may be helped and that qualified men be placed in the roume of idâ—e bellies and to depose from the Ministry and from their Benefices all that shall be found unworthy or scandalous in life or doctrin alswell Bishops as others Lastly that it would please your Majesty take some solide order that the lawes made for punishing vice and Commissioners appointed thereunto may take some good effect And that order be taken with the poore that wander up and down the country without law or religion With this Supplication was also sent a catalogue of the Papists in every Province II. In Sess 5. Rob. Rollok And. Melvim To. Buchanan and Pa. Sharp are ordered to visite the Reply of Peter Blackburn unto the book of the Jesuire Ja. Gordon In Sess 14. They report that on the part of the Jesuir they have found much diligence and sophistry and they praise God for the Reply where in they have found solide judgement and great light to the praise of God and overthrow of the enemy In Sess 8. The Assembly directes the Minister of Disert to charge Patrik Adamson to compear personally and present his own petition In Sess 16. Patrik Adamson Bishop is convict of transgressing the Act of Conference and therefore deprived of his office of Commission and Thomas Buchanan is placed in his roome untill the next Assembly IV. The Assembly takes into consideration the process led against Robert Mongomery and the Supplication given-in by him and they declare that he may be admitted Pastor of a flock where he hath not been scandalous Providing that he be found qualified in life and doctrin V. In Sess 9. The Lord Chancellor craves that the Assembly would weigh whither James Gibson hath not offended the King not only in that he had spoken in Sermon these words following that he weened that James Stuart the Lady Jesabell and William Stuart had been persecuters of the Church but now he finds by experience that the King himself hath been the persecuter and as Jeroboam for erecting idolatry and permitting thereof was the last of his posterity so he feareth if he continue he shall conclude his race But also in that he acknowledging before the brethren of the Conference that he had offended his Majesty he promised to make satisfaction and had failed and broken promise James Gibson is called and compeares not Then the Chancelor craves that the Moderator put it to the vote of the brethren whither these words vvere offensive None offereth any reason in the contaary It is propounded eisdem terminis and is voted affirmativè these words were offensive In Sess 11. Because before noon Iames Gibson being present was summoned by the voice of the Moderator to be present after noon to heare his cause reasoned and as it was â—estified by sundy brethren then sitting by him that they heard him promise to compear and nevertheless compeares not The assembly declares him contumacious for not compearing nor sending any reasonable excuse of his absence In Sess 13. the Assembly judgeth James gibson to be suspended from the function of the Ministry during the will of the Church VI. These who were wont to compear before the Synodes to declare their repentance of adultery homicid or such crimes shall hereafter compeare before the Presbytery of their own bounds for â—hat end VII In Sess 1â— All Ministers shall with all diligence travell within their parish with the Noble men Gentle men to subscribe the Confession of faith and report their diligence unto the next Assembly VIII In Sess 16. A generall fast is appointed to be keept the first two Sundayes of July for these causes 1. the universall conspiracies of the enemies of the truth to put in execution the bloody determination of the Councell of Trent 2. The flocking of Jesuits Papists 3. The defection of a multitude from the truth 4. The conspiracies intended against the same by great men of the Land maintainers of Iesuits and Papists 5. The coldness of all sorts 6. The wrack of the patrimony of the Church 7. The abondance of bloodshed adultery incests and all kind of iniquity whereof the particulare Churches have their experience For clearing the proceedings of the Assembly wee may learn 1. The occasion of their meeting from B
for the remission of sins This profession of our faith is confirmed by the words of Christ which are written by the Evangelists and Holy Paul Unto this profession may be added this body of Christ and his blood should according to the institution of Christ and his Church should be taken in both kindes of bread wine in remembrance of his death and of his blood shed as he said Doe this in remembrance of mee Then this death of Christ as it is declared in the Gospel and the fruits of his death should be preached as also the hope of his blood shed as the Apostle witnesseth saying So oft as ye eat of this bread and drink of this cup ye shall shew forth the Lords death untill He come Thirdly according to the sure knowledge of spiritual truth of which the Euangelist John doth write as also for assurance of giving taking using and of truth by faith in hope as the Lord saith Take and eat Take and drinke Fourthly for the conjunct use for according to the institution and practise of Christ and the primitive Church the Priest should then administer when the necessity of believers requireth and he should receive with them as He saith Doe yee this in remembrance of mee And Paul saith The cup which we blesse is it not the communication of the blood of Christ and the bread which we break is it not the partaking of the body of Christ for wee many are one bread and one body who are partakers of that one bread and one cup. Fifthly for distinction of believers from the unbelievers and unworthy and for excommunication and rebuke of those who being defiled with the spot of vices do refuse to amend Of this saith Paul I would not have you partakers with the Devils yee can not drinke of the cup of the Lord and the cup of Devils And again he saith Put away the evill from yourselves for if any who is called a brother among you be covetous or a fornicator or an idolater or a dronkard or a railer or a thief with such a one eat ye not Behold this is our faith most Gracious King concerning the body and blood of Christ which as we are afraid to change or forsake these things which our Lord JESUS hath been pleased to testifie and for which end we doe now declare it so neither dare we add any thing unto it which the Lord of the Sacrament hath not added as also the primitive Church which followed Christ in poverty and affliction in singleness of heart hath not altered the ordinances of his law Concerning this Sacrament which our Lord through his great mercy hath ordained for love of his elect have many contentions arisen in opinions expositions and addition of sanctions or decrees so that contrary unto the intention of the Lord's institution they have furiously raged against others even to take away their lives But we for eschuing so great mischief have our refuge unto the faith of Christ even unto his words and meaning so often repeated in his word so that what He commanded to believe we do believe it simply and what He hath commanded to do we would do it faith fully truly we doe not only believe that that bread is His body which being taken and blessed and broken He testifieth to be his body but also if He had taken a stone and said This is my body we would have fully believed it Because of this our simple faith and because we will not suffer ourselves to forsake it for the opinion of men wee are called hereticks likwise for the actuall use unto which the word of Christ and his Apostles and the example of the work of the same sacrament doe invite us because we doe and use it so with upright faith in remembrance of the death of Christ wee are condemned judged worthy of prison and are afflicted for wee being tied unto Christs command and dissuaded by his forbidding doe worship him with reverence and honour due unto him and we feare to worship any other thing as him only sitting at the right hand with the Father and the Holy Ghost Wherefore gracious King let your highness understand that we do so not in contumacy or any contempt but for feare of God and in obedience unto him and wee pray that your Highness would shew compassion on us who are condemned for the faith of Christ as wee wish that the most High would of his grace be pleased to preserve and keep your honour from his wrath By the same faith we believe that the ordination of priests is truly from the high Bishop and great priest that in stead of the embassage of Christ the ministery preaching of the gospell doctrine judging offering of prayers by men thanksgivings and praises may be done unto God by them And it is from God unto men that the promise of God may be verified in hope of the received true faith and by excommunication the wicked may be debarred from that good And by the same faith wee confesse that the promises of God may be verified in hope of the received true faith and by excommunication the wicked may be debarred from that good And by the same faith wee confesse that they who intend to ordain others should follow the example of Christ and should consummate his ambassage with a right mind without respect of persons free from covetousness and simony By the same faith we declare that they which are to be ordained or promoted to higher or inferior orders should excell other believers in a godly life and faith in Christ for a lively faith sanctifieth and maketh fit unto all offices and possesseth the blessing and life for good works of an honest conversation are the garments and ornaments of a priest to the glory of the heavenly Father and example of the people and shew the vertue of the word they should also have more aboundant gifts of the Holy Spirit to wit more servent love toward Christ confidence of their own and their nieghbours salvation trust in God equity of mind a wholsome feeling of faith in a good conscience theire feet prepared unto the Gospell of peace prudence of Spirit knowledge of Gods law discerning of Spirits and the like What clerck soever by such an ordination is advanced unto the priesthood wee professe that such an ordination is a Sacrament because it is a signe of the true priesthood of Christ Jesus and of his ordination by God the Father and a forme of the ministry as of the head of his Church to offer unto God the incense of truth in Christ Wee approve that three things are necessary unto the full gradation of a presbyter first the the triall of his life faith gifts and fidelity in lesser things that are intrusted unto him another prayers with fasting thirdly the giving of power with words suitable there unto and the imposition of hands for corroboration By faith wee doe testify that marriage is a lawfull honest and