more contrary unto the Apostles or more hateful unto Christ Jesus then to destroy souls by defrauding them of the Ministry ..... In a word the holiness of the Apostolical seat cannot do any thing but unto edification and not to destruction for this is the fulness of power to edification But those things which they call Provisions are not to edification but most manifest destruction The Pope hearing this Letter foamed as in a rage and sware by Peter and Paul that he would hurl such a phrenetick wretch into confusion which durst so boldly controle his command and make him a fable unto the world Is not the King of England our vassal yea and slave whom I at my nod may thrust into prison The Cardinals namely Aegidius a Spaniard and some others touched in conscience could scarcely appease his fury and among other words they said To confess the truth unto your Holiness it is true what he saith and we cannot condemn him for it he is a Catholick man more holy and religious then we our selves are and as it is judged amongst all the Prelates there is none better nor his equal this is not unknown universally nor can our contradiction avail against him wherefore we think best to pass by such a thing lest perhaps some tumult arise thereupon especially seeing it is manifest unto all men that once must come a defection and departure from the Church of Rome When Robert lay on his death bed he said unto the brethren coming to visit him Heresid is an opinion taken up by human sense contrary Heresie white unto the holy Scriptures openly avowed and pertinaciously maintained Is not Innocentius therefore an Heretick and since Christ came into the The Pope an Heretick and Antichrist World to save souls may not the Pope be justly called the Antichrist who feareth not to destroy souls The Pope doth impudently annul the priviledges of his Ancestours .... and therefore the contemner should be contemned according to that saying of Esay Wo to thee who despisest ..... Matth. Parisien 9. In the year 1240. a Carthusian Monk at Cambridge said openly before Otho the Legate Gregory is not the head of the Chutch but there is another head thereof Satan is loosed the Pope is an Heretick Gregory which is called Pope defileth the Church and the World The Legate said unto him Is not power given from above unto the Pope to loose and bind souls and to exerce the charge of Peter on earth The Monk replied How can I think that such power as was given unto Peter is given to a Simoniack and Usurer yea and who is defiled with greater crimes The Legate did blush for shame and said We may not strive in words with a fool Idem 10. Seval Arch-Bishop of York followed in the same footsteps when he saw the pride of the Pope usurping and tyrannizing above the Kings he was astonished and in the grief of his heart he intreated Pope Alexander the IV. by Letters that he would leave off from such daily enormities or at least refrain himself and follow the example of good men that he would feed Christ's Lambs as Peter did and not pull the skins off them and devour them like an hungry Wolf The Pope had given the fattest of his Benefices unto some wanton young men and ignorant of the language as he made Jordanus Dean of York c. Seval would admit none of them wherefore the Pope excommunicated him with bells and candles He could suffer these ceremonies but he could not suffer strangers to be set over the people and the more he was cursed by the Pope he was the more beloved of the people and they did bless him yet quietly for fear of the Romans Although he was not murthered yet for his sufferings he was called a Martyr Idem ad An. 1257. 11. Matthew of Paris whom I have often named was a Benedictine of Saint Alban he wrote the History of England from the days of William the Conqueror until the year of his own death 1260. where he describeth how others spoke against the abomination of Antichrist to the end that posterity might know and abhor it and thereby he giveth us to understand what were his own thoughts as here and there he expresseth himself e. g. ad An. 1237. he saith It is manifestly known that the Church of Rome alas hath deserved the wrath of God for the guides thereof seek not the devotion of people but their full purses not to gain souls unto God but to collect revenues to themselves to oppress the religious and many ways impudently to catch other mens goods ...... hence ariseth grumbling among men and the wrath of God is provoked dayly Ad An. 1238. he calleth the Pope the Successor but not the imitator of Peter Ad An. 1245. he saith The Pope sent unto the King of Arragon and then unto the King of England craving that he may come and abide in their Kingdoms and the Nobility did refuse because the Papal Court was so infamous that the strength thereof went up unto the clouds Ad An. 1251. he saith The threatning of the Apostle may be thought to be fulfilled Vnless there be a departing the son of perdition shall not be revealed Behold that mens hearts depart and not their bodies from the Pope who is enraged like a step-father and from the Church of Rome which is cruel in persecuting like a step-mother 12. John Russel an English Gentleman who married the Widow of Walter Cumin Earl of Lenox about the year 1262. afterwards he purchased Letters from the Pope to summon a number of Scots to appear in England before the Legate for slandering his wife of witchcraft and poisoning her first husband The Scots dispised the citation alledging their ancient priviledge that Scotch men cannot be charged to answer without their own Country and so the summons turned to nothing saith Buchan Hist lib. 7. 13. Within some few years King Alexander the III. was encombred with The Lords and Bishops strive for precedency the pride of Priests and Monks saith the same Author there he understandeth certainly Bishops and Abbots which being enriched saith he by former Kings and enjoying long prosperity began to grow rank and would go before the Nobility as in wealth so in all other things or at least be equal with them The Noble men took this in ill part and dealt roughly with them wherefore they complain unto the King Whether he thought these injuries not to be so hainous as the Priests called them or if he thought that they were not without cause yet he made no account of them therefore the Bishops did excommunicate all the Noble men excepting the King only and with many threats do prepare themselves to go unto Rome Then the King calling to minde what broils Tho. Becket had raised in England by his ambition called the Bishops from their journey and compelled the Nobility to yeild unto their pride Thus the spiritual
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
the children joyn themselves together apprehend the father take the sword or what other weapon from him and finally bind his hands and keep him in prison till that his phrenzy be overpast thinke yee Madam that the children do any wrong or that God will be offended with them that have stayd their father from committing wickednes It is so with Princes that would murther the children of God that are subiect unto them Their blind Zeal is but a mad phrenzy therefore to take the sword from them to bind their hands and to cast them into prison till they be brought to a more sober mind is no disobedience against Princes but just obedience because it agreeth with the word of God At these words the Queen stood as it were amazed more than a quarter of an hour and then said Well I perceive that my subiects shall only obey you and not mee they shall do what they list and not what I command and so I must be subject unto them and not they unto mee Knox answereth God forbid that ever I take upon mee to command any to obey mee or yet to set subiects at liberty to do what pleaseth them but my travell is that both Princes subiects obey God and think not Madam that wrong is done unto you when you are willed to be subject unto God for it is He that subiecteth people under Princes and causeth obedience to be given unto them yea God craves of Kings that they be as nursing fathers to the Church and commands Queens to be Nurses unto his people and this subiecton unto God and nourishing his troubled Church is the greatest dignity tht flesh can have upon the face of the earth for it shall carry them to everlasting glory The Queen said Yea but yee dre not the Church that I will nourish I will defend the Church of Rome for I think it is the true Church of God Knox ans your will Madam is not reason nor doth your thought make that Roman harlot to be the immaculate spouse of Jesus Christ and wonder not Madam that I call Rome an harlot for that Church is altogether polluted with all kind of spirituall fornication both in doctrine and in manners yea I offer myself further to prove that the Church of the Jewes when they manifestly denied the Son of God was not so far degenerated from the ordinances and statutes which God gave by Moses Aaron unto his people as the Church of Rome is declined and more than 500. years hath declined from that purity of Religion which the Apostles taught and planted The Queen said My conscience is not so Knox ans Madam conscience requires knowledge and I feare of right knowledge you have but little The Queen saith I have both heard and read Knox saith Madam so did the Jewes which crucified Christ Jesus read both the Law and the prophets and heard the same interpreted after their manner Have yee heard any teach but such as the Pope and his Cardinals have allowed and you may be assured they will speak nothing to offend their own State The Queen said yee interpret the Scriptures in one manner and they in another whom shall I believe who shall be Judge Knox ans Believe God that speakes plainly in his word and further than the word teaches you yee shall neither believe the one nor the other The word of God is plain in itself and if there appeare any obscurity in one place the Holy Ghost who never is contrary to himselfe explaines the same more clearly in others places So that there can remain no doubt but unto such as obstinatly will remain ignorant And now Madam to take one of the chief points which this day is in controversy betwixt the Papists and us for example They alleadge and boldy have affirmed that the Masse is the ordinance of God and the institution of Jesus Christ and a sacrifice for the quick and the dead Wee deny both the one and the other and affirm that the Masse as it is now used is nothing but the invention of man and therefore it is abomination before God and no sacrifice that God ever commanded Now Madam who shall judge betwixt us two thus contending it is not reason that either of us be further believed than we are able to prove by unsuspect witnessing Let them lay down the book of God and by plain words prove their affirmatives and we shall give unto them the plea granted But so long as they are bold to affirm and prove nothing we must say albeit all the world believe them yet they believe not God but do receive the lies of men for the trueth of God What our Master Christ Jesus did we know by his Evangelists what the Priests do at the Masse the world seeth Now doth not the Word of God plainly assure us that Christ Jesus neither said Masse nor commanded to say it at his last Supper seing no such thing as the Masse is mentioned in the wholl Scriptures The Queen said You are too hard for mee but if they were here whom I have heard they would answer you Knox ans Would God the learnedst Papist in Europe and he that you would best believe were present with your Majesty to sustain the argument and that you would abide patiently to hear the argument reasoned to the end for then I doubt not but you should hear the vanity of the Papisticall Religion and how small ground it hath within the word of God The Queen said Well you may perchance get that sooner than you believe Knox said Assuredly if ever I get that I get it sooner than I believe for the ignorant Papist can not patiently reason and the learned and erafty Papist will never come in your audience Madam to have the ground of their Religion searched out for they know they are not able to maintain any argument except by fire sword and their own Lawes be judges The Queen said So say you and I believe it hath been to this day John ans How oft have the Papists in this and other realms been required to conference and yet could it never be obtained unless themselves were admitted for Judges and therefore I must say again that they dare never dispute but where themselves are both Judges and party and when you shall let mee see the contrary I shall grant my self deceived in that point At departing Iohn said I pray God Madam that you may be as blessed within the Commonwealth of Scotland if it be the pleasure of God as ever Debora was in the Common wealth of Israel Of this long conference whereof we only touch a part were diverse opinions the Papists grudged and feared what they needed not The godly reioiced thinking that at least She would have heard the preaching but they were utterly deceived for She continued in her Massing and quickly mocked all exhortation The Histo of Reforma lib 4. XIIII In Edinburgh it was the custom that when the
They shall give signs and wonders that the very elect if it were possible should be deceived Why speaks he as doubting seeing he fore-knows what shall be It is one of two because if they be elected they cannot be deceived and if they be deceived they are not the elect Therefore that doubting of our Lords words designeth tentation because they who are elected to persist shall be tempted to fall by the signs of the Preachers of Antichrist for they shake but fall not It is said therefore if it were possible because they shall tremble and neverthelesse they are called the elect because they fall not Again on Iob lib. 25. cap. 20. in that he saith He causeth an hypocrite to reign for the sins of the people Antichrist may be understood the head of hypocrites for that deceiver feigneth holiness that he may draw into wickedness but for the sins of the people he is suffered to reign albeit many have not seen his principality yet they serve his principality by their sins are they not his members who by a shew of affected sanctily would seem to be what they are not Certainly they come out of his body who hide their iniquities under the cover of sacred honour And in an Epistle to Wimund Bishop of Aversa which is in Gratian. dist c. 8. Sâ— consuetudin he saith If thou oppose custom observe what the Lord saith I am truth and life he saith not I am custom but I am truth And truly to use the words of blessed Cyprian Whatsoever custom how old soever is altogether to be postponed unto truth and custom contrary unto truth should be abolished In lib. 7. Ep. 1. unto Sabinian then his Resident at Constantinople amongst many particulars he saith Shew my most gracious Lords that if I their servant would have medled with the death of the Lombards this day that Nation should not have had either King Dukes or Counts and it might have been in utter confusion but because I fear God I am afraid to meddle with any mans death Certainlie his Successours neither have carried themselves as loyal servants of the Emperours nor have they feared God in this manner nor have they been so sparing of bloud In humilitie he first called himself The servant of the servants of God and his Successours retain the same Title but they will not willinglie hear the name given them by another Pol. Verg. de invent rer lib. 8. cap. 2. for they will be Lord of Lords Concerning the Lords Supper his words are remarkable in Dialog lib. 4. cap. 58. His bodie is taken and his flesh is divided for the salvation of the people his blood is now poured forth not into the hands of unbelievers but into the mouths of believers therefore let us consider what a sacrifice this is for us which for our absolution representeth or follows continuallie the Passion of the only begotten Son Here though he call the breaâ— Christ's bodie and flesh and the wine the blood and the Sacrament a sacrifice yet he shews 1. That the bread was then divided 2. The wine was given unto the people 3. That the Sacrament is a continual representation or imitation of Christ's passion All which are contrarie to the Doctrine of the Romish Church now nor can they consist with the opinion of transubstantiation Upon other occasions we shall yet see more of Gregorie 3. It was received by many of the ancients in the third Centurie and others Purgatory entreth by degrees following that the souls departing must be purged from corruption lest any unclean thing enter into heaven Origenes wrote this purgation must be by fire and thereupon many have written of a purging or purgation fire as Bellarmin lib. 1. de Purgator cap. 6. hath a role of such testimonies The Fathers did think that all men must passe that fire but they who had committed the most sins or had been most superficial in their repentance on earth must suffer the more pain So Gregor Nissen in Orat. pro mortuis saith He who goeth out of the bodie cannot be partaker of the Divinitie unless the purging fire cleanse away the filth of the soul And Origen in Psal 36. All men must come to that fire even Paul or Bellarm. de Purg. lib. 2. cap. 1. Theodoret. on Cor. 3. saith The day of the Lord shall reveal i. e. the day of judgement if any mans work abide Doctours teach heavenly things but the hearers do chuse according to their own mind what is to be done but in the day of the Lords coming there shall be a sharp and great examination and them that have lived rightly that fire shall make them more glorious then gold or silver but them who have committed iniquitie it shall burn up like wood and hay But the Teacher of good things shall not suffer punishment but shal be judged worthie of salvation for this he saith he shall be saved to wit the Teacher And the work shall be burned that is they who have made themselves evil work For if we read the words so we shall perfectly find the meaning of the words that are written c. Ye see he differeth from the former concerning the faithfull Teacher they who thought that all shall suffer did pray for the souls of all who die in hope of resurrection so excluding the Reprobates only as is manifest in some Greek Liturgies who say We offer unto thee O Lord sacrifice for the Patriarchs Prophets Apostles Martyrs and especially for the blessed mother of God and we remember all the faithfull who are dead Bellarm. loc Amongst others he quoteth Lactantius Firmian as a teacher of Purgatory his unsolid and different opinion is Institut lib. 7. cap. 21. thus All souls abide in one place untill the great day and then they must all be examined by fire they who have been perfectly righteous and who are they if the words be taken strictly shall not feel the fire they who have not been so godly shall quickly pass through the fire and be cinged about and the wicked shall burn for ever But Basilius surnamed the Great when he was a dying did expect to be received quicklie among the Angels and Gregor Nazianzen who writ his life did believe that his soul departing should be received in the eternal Tabernacles and with Basil behold the blessed Trinitie Neither did any of the Fathers before Augustine dream of such a place in Hell where they say this purging is before the day of judgement nor speak they of any place thereof and so they knew not of such an Inn in Hell which the Romanists now call the place of Purgatorie yea the Jesuits Duraeus cont Whitek fol. 338. and Bellar. de purgat lib. 2. cap. 2. say expresselie that the Fathers expound that Text 1 Cor. 3. of a metaphorical fire and in cap. 6. of that book Bellarm. saith neither the Fathers nor Gregorie himself know where Purgatorie is nor Petrus Damianus who lived 400. years after
be of ripe age and approved life be promoted not unto the Office of contention but of Priesthood Gratian. caus 16. qu. 1. cap. de praesentium And Pol. Vergil de invent rer lib. 7. saith If any did repent him of his profession he had libertie to return unto his former life yet not without the note of levitie saith he but they were not tied under the bond of vow By means of these priviledges and by opinion that donations to Cloisters were meritorious before God the Monks at that time received Palaces of ease instead of Wildernesses in former times plentic for povertie feasting for fasting frequent Convents for solitariness robes for rags Erasm Epist ad Granveld dat 15. cal Ianuar. an 1520. and Spalatens de Rep. Christ lib. 2. cap. 12. Sect. 77. They were so managed that let any one chuse what sort of life he pleaseth he shall find contentment in one Abbey or other or he shall find a Convent of the same profession Bellarm. de mon. lib. 2. cap. 3. and so when they profess to have nothing they injoy all things And it may well be said to them which he ibid. lib. 1. cap. 1. citeth out of Hierom. Epist ad Paulin. Expound the word Monachus which is thy name What doest thou in a Town who shouldest live alone Or if ye hear that strange etymologie and not so strange in Grammar as in practice in respect of them which he approveth Monachi have their name from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. unitie because they lay aside all worldly things and they studie to please unitie i. e. God Then take also his note of inference Whereof it followeth saith he that properly these are Monks who give themselves to contemplative life as the Cassinenses c. Upon the same ground Thomas Aquin. and other Scholasticks would not give this name of Monks unto the Dominicans and Franciscans because they are not only given to contemplation but c. Seeing then Monks went over all having no certain Parish yet preaching and exercing the Office of a Priest wheresoever they pleased or could be received surely according to both these reasons of their name about that time Monks were no Monks and a great noveltie crept into the Church And seeing their doctrine was principally for erecting primacie and power unto the Pope they may justly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servants and souldiers as the ancient Greeks called them but not the servants and souldiers of God but of the Pope as will be more clear hereafter 10. Into this Centurie Bellarmine casteth the first acceptation of the Latine The Latine Translation of the Bible Translation of the Bible by the Church universally which Translation is called Jerom's In lib. 2. de verb. Dei cap. 8. he sheweth that another Translation which was called Itala or Vetus Latina was in use in the Churches before this of Jerom and in the daies of Gregorie the I. the Church of Rome did use them both as Gregorie testifieth in the end of his Epistle to Leander before his Morals And after that saith Bellarmine all Latine Translations went out of use save this which is called Vetus Latina And in Cap. 9. he saith That some Books or Chapters of the old common Translation especially the Psalms and some books of Jerom's Translation which is now in use in the Roman Church and in the next Chapter saith this is of authentical authoritie as if all the Churches had used it only all Preachers have expounded it only and Councels have determined all controversies from it only but he bringeth no proof of his so bold assertion except a verie imperfect induction In the contrarie it is certain 1. Though all were supposed which he saith of that Translation yet before Jerom it was not and before Pope Gregorie the I. it was not authentical and therefore it was but a Novation when it was taken to be authentical 2. No other Church but the Romish did ever call it authentical not the Greeks c. 3. Jerom did not call it authentical for in his preface before the Books of Moses he saith to them who were emulous Why doest thou fret with envie Why stirrest thou the affections of the unlearned against me Ask the Hebrews advise the Masters of sundrie Towns what they have of Christ thy books have not it is another thing if the testimonies used afterwards by the Apostles prove against them and the Latine copies are falser then the Greek and the Greek than the Hebrew It is true many editions of that preface have emendatiora sunt exemplaria Latina quam Graeca Graeca quam Hebraea and so did Nicolaus de Lyra and others in his time read the words But so that sentence is contrary to his purpose and therefore many of the School-men and Erasmus have been puzled in reconciling that sentence with the preceding words But I have had by me these 50. years an Edition of Paris in the year 1523. by John Prevel which hath emendaciora sunt exemplaria Latina c. And this one Edition in this particular is of more credit than a thousand other Editions because it agrees with the preceding words and with the truth And with the same Jerom in an Epistle to Damasum before the four Evangelists saying If the truth is to be sought out of many Translations why go we not to the Greek original and amend the things that have been ill translated by vitious Interpreters or have been amended by unlearned presumptuous men Let that be the true interpretation which the Apostles have approved I speak saith he of the New-Testament which without doubt is Greek And tom 1. Epist ad Lutin he saith As the credit of the old books are to be examined by the Hebrew books so the credit of the new requireth the rule of the Greek language If we confer altogether what is more clear then that Jerom did prefer the Hebrew in the Old-Testament and the Greek in the New above all Translations whatsoever yea and above his own 4. Neither was any Latine Translation accounted authentical before the Councel at Trent for all the Interpreters have in many Texts forsaken it as is clear by their Commentaries as Nicolaus de Lyra Paulus Brugensis Armachanus Card. Cajetanus and Bellarmine himself departeth from it in the Psalms and Erasmus Rotterodamus Xantes Pagninus Francis Vatablus and Arias Montanus were approved for setting forth other Translations Pope Leo the X. did approve by his Seal the Translation of Erasmus and gave him thanks for his travel in translating the New-Testament Erasmus in Epist Thomae Card. Eborac dat Louan cal Febr. an 1519. 5. In the Councel at Trent that Translation was called into question for Frier Aloisius Cataneus spake against it and did confirm what he said by the authoritie of Card. Cajetanus and Jerom and by good reason and was seconded by Isidorus Clacus a Benedictine Abbot so that as the
and Adoptive where they were not and on the contrary he produceth their testimonies where they do expressely deny that Christ is the Son of God by adoption and in this respect distinguish Christ's son-ship and the son-ship of the Elect. As for the testimonies of the Spanish Missal he toucheth them not as if that Missal were nothing Nevertheless hence we see that the Spanish Church at that time had a proper Missal and were not subject unto the Roman Church It is also worth the marking that whereas Elipant had alledged a testimony of the son of Sirach Alcwin lib. 1. saith When the testimonies of God's Prophets have failed unto thy perversness thou feignest a new Prophet speaking according to thy errour In Jesus the son of Sirach is that sentence which book blessed Jerom and Isidore do witness that without doubt it is reckoned amongst the Apocrypha that is dubious witness and it was not in the time of the Prophets but of the Priests when Ptolemeus Evergetes was King In lib. 2. neer the end he saith Holy Father raze raze quickly this opinion out of the Closet of thy heart lest the Lord who hath appointed thee to give Wheat unto his family find that written in the Table of thy heart and say unto thee I acknowledge not these Letters these words were not taught thee by the men to whom I said Go teach all Nations If we join these two testimonies we see that Alcwin did not acknowledge any book for Scripture nor any doctrine for truth which had not a warrant from the Prophets and Apostles In lib. 4. The original of these evils which begets the occasion of all impieties is this While the wisedom of the heavenly Teachers is weighed through the fault of miss-thinking men in their temerarious pride not according to the propriety of their meaning but is turned into other meanings after the will and pleasure of the reader and otherwise then the respect of truth carrieth and it is easie unto any who understandeth the Scripture rightly to find this by the Comments of all Hereticks that they are not afraid in their ungodly temerity and froward blindness to draw the most holy words of the Divine books into the similitude of their errour which kind of impiety and misery if thou Father Elipant hadst considered with a prudent mind and humble searching thou hadst never fallen from the unity of the Catholick peace into the pit of this errour In his book De virtut vitis which he writ at the intreaty of Wido a Count he exhorteth him to read the Scriptures diligently Ca. 5. saying The reading of the Holy Scriptures is the knowledge of divine blessedness for in them as in a glass a man may know himself what he is and whither he goeth Continual reading purifieth the soul breedeth fear of Hell and stirreth up the heart of the reader unto Heavenly joies He who desireth to be with God for ever should frequently read and pray for when we pray we speak with God and when we read God speaks with us The reading of the Holy Scriptures bringeth a twofold benefit because it instructeth the understanding and brinketh a man from the vanities of the World to the love of God Honest is the labour of reading and conduceth much to the purifying of the soul for as the body is nourished by fleshly meat so the inward man is nourished and fed by God's word as the Psalmist saith How sweet unto my tast are thy words O Lord even more then the honey and the honey-comb unto my mouth But he is blessed who reading the Holy Scriptures turneth the words into works Certainly all the Holy Scripture is written for our salvation to the end we may by them grow in the knowledge of the truth A blind man stumbleth oftner then he who seeth so he who knoweth not the Law of God sinneth through ignorance oftner then he who knoweth it Certainly this man would not have consented unto that Canon of the Councel of Trent which forbiddeth people to read the Scriptures But to the end that all should not be thought to be his which goeth under his name it is to be marked that in Par. II. is an Homily in festo omnium Sanctor which Quercitanus hath marked to be amongst the Sermons of Augustine but he had found it in a manuscript under the name of Albin but it can not be either Augustin's nor Albin's seeing that feast was afterwards appointed by Pope Gregory the IV. These books de Trinitate are written so clearly that Sixtus Senens in praefat Biblioth saith They were written by John Calvin and published in the name of Alcvine But Doctor James in The Corruption of the Fathers par 4. pag. 50. testifieth that antient copies thereof were in the Prince's Library at Saint James and they were Printed at Lions An. 1525. when Calvin had not begun to write Rich. Hoveden in The Continuation of Beda writeth That Charls the Great sent over into England the Acts of a Synod sent him from Constantinople for the adoration of images the which the Church of God utterly detesteth Against this adoration saith he Albinus writ an Epistle marvellously grounded on divine Scriptures and carried it with some Synodical Acts in name of the English Bishops and Princes unto the King of France 6. Ecbert King of the West-Saxons vanquished Merceland Kent Essex and Northumberland and then he commanded that land to be called Anglia and the inhabitants Angles or English men Tho. Cooper ad An. 796. CHAP. V. Of COUNCELS 1. FEw Councels were assembled in the beginning of this Century In France Carloman assembleth one which beginneth thus In the A Synod in France Name of our Lord Jesus Christ I Carloman Duke and Prince of France with the advice of the Servants of God and my Nobles in the fear of Christ have assembled An. 742. Febr. 19. the Bishops which are in my Kingdom with the Priests into a Councel and Synod these are Boniface Arch-Bishop of Mentz Burchard Bishop of Wirtzburg Reginfrid Guntharius and the rest of the Bishops with their Priests That they should give me counsel how the Law of God and religion of the Church many be restored Nota which in the daies of former Princes hath been shattered and fallen and how Christian people may attain the salvation of their souls and not perish being deceived by false Priests And by the advice of my Priests and Nobles We have ordained Bishops thorow Cities and set over them the Arch-Bishop Boniface who is the Legate of Saint Peter And we have ordained that Synods should be called every year that in Our presence the Decrees of Canons Rites and Laws of the Church may be restored and We restore unto the Churches the monies which hath been taken from them We have also discharged all the Servants of God from hunting and wandring in woods with Dogs and that they have no Hawks nor Falcons We have also Decrced according to the holy
the Word but stones ..... Whereas thou saiest And Pilgrimages unto Rome that I forbid men to go unto Rome for pennance thou speakest falsely I will first ask thee if thou knowest that to go unto Rome is to make pennance why hast thou in so long time destroied so many souls which thou holdest within the Monastery and took them into the Monastery for pennance and hast not sent them unto Rome but rather causest them to serve thee ..... We know that the words of our Lord in the Gospel are not understood when he said unto Peter Thou art Peter and upon this Rock .... Because of these words the ignorant sort of men laying aside all spiritual understanding will go to Rome to get life eternal ... Let no man trust in the merit nor intercession of Saints because unless they please God with the same saith rightcousness and truth which these held they cannot be saved hear this ye unwise amongst the people and ye fools be sometime wise ye who go to Rome to seek the intercession of the Apostle hear what Saint Augustine saith against you .... truly he should not be called Apostolical who sitteth in the Chair of the Apostle but who fullfilleth the Office of an Apostle Bellarmin de reliq Sanct. lib. 1. cap. 1. reckoneth this Claudius among his Hereticks so doth Gretser de festis because in Church-service he would not name the Saints nor would keep the feasts and called them a vain and unprofitable custom and did despise them lest we seem by intercession of the Saints to seek any thing from God Jonas Bishop of Orleance writ against this Apology and his answer is in Biblioth de la Bigne tom 4. his opinion is in pag. 698. Whereas Claudius had cited the second command Exod. 20 Jonas answereth This truth is our mind it is true I say and most agreeable to the sound faith that no image should be made of any thing in heaven or earth whereunto worship or adoration which is due unto God only should be given any way therefore since God is invisible and contains all and is no where contained we are forbidden to make an image of him lest men might think that he is bodily but consider whether thou under the name of similitude dost comprehend the images of the Saints he quoteth the testimony of Augustine de Civ Dei lib. 10. cap. 26. ult and Enarr in Psal 96 c. and he commendeth the Epistle of Gregory to Seren whereof mention is before in Century 7. chap. 3. And pag. 699 he saith We account it impiety to adore a creature or to give it any part of Divine service and with a loud voice we proclaim that the doer of such a crime should be detested and anathematised And pag. 701. It is the crime of impiety to worship any other but the Father Son and Holy Ghost 3. At the same time Agobard was Bishop of Lions he took part with Lotharius against his father and therefore was deposed after the reconciliation he was restored and being a man of wisedom and knowledge was imploied in the greatest affairs of the Kingdom His works were Printed at Paris An. 1605. from which impression these passages are extracted Pag. 52. There is one immovable foundation there is one rock of faith which Peter confesseth Thou art the son of the living God Pag. 128. The uncleanness of our time deserves a fountain of tears when so ungodly a custom is become so frequent Domestical Chaplains that there is none almost aspiring to temporal honour who hath not a Priest at home not whom he obeyeth but of whom he exacteth all manner of obedience uncessantly not in divine things but in wordly also so that many of them do service at Table or mixeth Wine and leadeth Dogs feeds Horses or attends Husbandry neither regard they what manner of Clarks these be but only that they may have Priests of their own and so they leave Churches and Sermons and publick service it is clear that they seek them not for honour of religion because they have them not in honour and speak disdainfully of them Pag. 163 Why say ye it is not true that he who is Humility truly humble thinks not basely of himself and believeth that he is a sinner Since this is most openly manifest that is the property of the Saints and not of proud men .... Also the Apostle James saith in many things we all offend which if any will say it is spoken of humility let him know that so he followeth Pelagius and if he would be amended let him read the books of Augustine against the Pelagians and let him know that all the Saints did truly accuse themselves of their sins so that they had need to say for themselves Forgive us our debts He is large against the worship of Images Pag. 237. Worship of Images One will say I think not that there is any God-head in the Image which I adore but I worship it for his sake whose Image it is I answer if the Image be not God it should no way be worshipped as it were to honour the Saints who no way would admit divine honour to themselves Pag. 251. Let God be adored worshipped and reverenced by believers let sacrifice be given to him only .... Let Angels and holy men be loved and honoured with love and not with such service Pag. 254. The Orthodox Fathers for avoiding such superstition did rightly ordain that no Picture should be in a Church lest that which is worshipped and adored be painted on Walls Bellarmin de Scriptor Eccles sect 9. speaking of Ionas Epist Aurelia saith Jonas and other Bishops of France in that age were overtaken with Agobert's errour By the Jesuits confession then many Bishops of France were against the present errours of Rome 7. Angelom a Monk of Luxovia and of much reading at the intreaty of Drogo Epist Meten writ many books In 3 Reg. cap. 19. he saith As the The Word body cannot live without nourishment so neither can the soul live without the word of God In lib. 1. cap. 2. None by his own strength is able to do No good of our selves good nor resist the Divel yea if he attempt to lift up himself against the Lord he loseth the good which he seems to have Ibid. cap. 25. As it is easie for a man to hold in his hand a few herbs that are knit together so the power Perseverance of our Lord and Saviour easily preserveth all the elect throughout the world from the beginning to the end that none of them by any means can perish as he saith I give them life eternal and they shall not perish for ever neither shall any pluck them out of my hand In 2. Reg. cap. 8. Our Lord Jesus by Predestination his secret dispensation from among unbelieving men hath predestinated some unto eternal liberty quickning them of his gracious mercy but in his secret judgement
have disputed concerning the calling of the Elect according to the purpose of God is contrary unto the opinion of the Fathers and the mind of the Church But it is sure that the Massilians were Semipelagians And Arnobius on Psal 108. hath this note Mark saith he that it was of his will that he would not Because of the heresie which saith God hath predestinated some unto blessing and others unto damnation In a word whosoever pleaseth to search for this heresie he cannot find that ever there was such an one but that the Pelagians or Semipelagians have used the name to discredit the sound doctrine of Augustine and they seeing his books to be in high esteem and authority in the Church were afraid to put it upon him and they did wrest some conclusions out of his books which they did brand with the odious name of such an heresie 17. At this time was Published an Exegesis or Commentary on thirteen The Exegesis of the Epistle of Paul by Remigius is vindicated Epistles of the Apostle Paul which was lately Printed at Rome under the name of Remigius Rhemensis which lived about the year 540 a Jesuit Baptista Villapand gave out that he had found it at Saint Caecilia in Rome and did publish it as a rich treasure lying so long time in a manuscript Andr. Rivet in Critic sacr lib. 4. cap. 27. sheweth the vanity of the Jesuit seeing the same book was Printed above 30 years before that at Paris two several times and in the Book is mention of Gregory and Beda I add another reason that Exegesis on 2 Thess 2. at these words Except there come a falling away first All Kingdoms shall fall away from the Roman Empire and the man of sin to wit the Antichrist who although he is a man yet shall he be the fountain of all sins Be revealed and made manifest and the son of perdition i. e. a son of the Divel not by nature but by imitation and is called perdition because perdition shall come by him ..... He shall sit in the Temple of God shewing himself as if he were God This may be understood two waies And here he hath first that opinion that Antichrist shall be born at Babylon of the Tribe of Dan c. and then he addeth Or also he shall sit in the Temple of God i. e. in the Church shewing himself as if he were God for as the fulness of God-head did rest in Christ so in that man who is called Antichrist because he is contrary unto Christ the fulness of all wickedness and iniquity shall dwell because in him shall be the head of all wickedness the Divel who is the King above all the children of pride In these words the Apostle demonstrates unto the Thessalonians that the Lord shall not come to judgment untill there be a defection of the Roman Empire Note which now we see fulfilled and Antichrist appearing in the World who shall kill the Martyrs of Christ So far there It is true Chrysostom and others had long before expounded that Text in the same manner but none did apply it in that manner neither could it be applied before that time seeing the Empire of Rome though sometimes more weakned than at other times yet was never solow before the daies of Lotharius then every Nation had their own King and Lotharius had a part of France and a part of Italy and his Successour had no more but a part of Italy As for the appearing of Antichrist we have heard before in Sect. 14. what Gunther and Thietgaud writ unto Pope Nicolaus and in Sect. 15 what Luithpett writ unto King Lewis both which agree with this exposition and application Hence it followeth that this Commentary That Exegesis is not for but rather against Transubstantiation could not be written before this time Next consider for what cause the Jesuit and after him others do commend this Commentary to wit thereby they would prove the fancy of Transubstantiation to have been so old for on 1 Cor. 10. it is said The Bread which we break is it not the Communion of the Body of Christ Certainly first it is consecrate and blessed by the Priests and the Holy Ghost and then broken and now although it seem videatur or is seen to be Bread in verity it is the body of Christ of which Bread whosoever communicates he eats the body of Christ And again it is said there That Bread doth pass transit into the body of Christ neither are they two bodies but one body Because the explication of this testimony may serve for clearing many other such testimonies I will set before you the words preceding and following and then confer all together First a little from the beginning of that Chap. it is said He saith not The Rock did signifie Christ but as if it had been in truth The Rock was Christ though certainly it was not so by substance but by signification Likewise speaking of the two sons of Abraham he saith not These signifie the two Testaments but These are the two Testaments Christ then in respect of firmness is the Rock not by substance and the water which did flow out of the Rock signifieth the doctrine of Christ and the grace of the Holy Ghost of which in the Gospel Who thirsts let him come to me and drink c. It is also called a spiritual and following Rock because it signifieth spiritually Christ who followed them of which spiritual Rock following them they did drink because when human help failed them Christ was at hand giving help by whose powet who is the Word of God the Father they were delivered out of the Land of Aegypt and brought into the Land of Promise So far there And in the other place it is written thus The Cup is called Communication i. e. partaking because all do communicate of it and receive a part of the blood of Christ which it containeth in it And the Bread which we break on the Altar is it not a partaking of the Body of Christ Certainly first it is consecrate and blessed by the Priests and Holy Ghost and then it is broken and now although it seem videatur or it is seen to be bread in verity it is the body of Christ of which bread whosoever communicateth they eat the body of Christ because one Bread to wit of Christ and one Body to wit of Christ we many are who eat that Bread the flesh which the Word of God the Father did assume in the Virgins womb in the unity of person and the bread which is consecrate in the Church are one body of Christ for as that flesh is the body of Christ so that bread doth pass transit into the body of Christ neither are they two bodies but one body for the fullness of the God-head which was in him filleth also that bread and the same God-head of the Word which filleth Heaven and Earth and all things therein the same filleth the
sins Here he expoundeth not that Text as the Rhemists and other late Papists do of a created Raphiel or other Angel and out of it they would prove the lawfullness of praying to Angels On Chap. 9. at the words And there arose a smoke out of the pit he saith That is the doctrine of wicked Hereticks is made manifest which is well compared unto smoke because it wants the light of truth and what in the Holy Scripture gives light unto the godly that poureth blindness upon Hereticks and they cease not to obscure the light of faith unto others ..... And there come locusts upon the earth to wit Disciples of errour come to deceive the earthly hearts of men for locusts neither walk forward as some wights neither do they flee as fowls because the Disciples of Hereticks and Hereticks themselves neither have upright faith that they may flee and seek heavenly things with the godly of whom Esaias saith Who are these which flee as Clouds nor have forward or right walking of works that they can say with the Psalmist He set my feet upon a Rock and directs my steps The locusts do leap and eat every green thing because they are lifted up with pride and kill so many souls as they can which have the greenness of faith ..... And it was commanded them that they should not hurt the grass .... Here the grass is taken in a good sense for it signifieth sucking ones which cannot eat solid meat but delight in the superfice of the Letter to whom the Apostle saith I could not speak unto you as spiritual men but as carnal ... And every green thing signifieth them who have made better progress who can now understand what John saith In the beginning was the word And the Trees are they who are perfect and strong in the faith because such can indure the wind of temptations .... But only the men which have not the sign of God in their fore-heads understand ye worthily because here are excluded not only those which are without the Church that is Pagans and Jews but also false Christians who have the sign in their body that is are baptized and are within the Church but with their works do defile the faith which they seem to have and therefore are hurt ..... seeing many do confess Christ in words only but having a form of godliness deny the power thereof they confess they know God but deny him by their works The Reader may judge whether in all this testimony he describeth not the Jesuits as if he had seen or had experience of them at least his words are contrary unto them for they especially do speak against the Scriptures and cease not to obscure them and so forth But especially mark how Haymo expounds The sign of God in their fore-heads whereas the Rhemists in their Annotations and others of that stamp do expound it of the sign of the Cross In lib. 6. on chap. 19. at the words I fell at his feet to worship .... he saith Because John saw him greater then himself he falling down would have worshipped him for here both the Angel and John take their own persons for whereas the Angel had said I am alpha and omega the first and the last he shews in this place that he was sent in the person of Christ when considering his own person he forbids that John do not worship him .... he saith See that is beware that thou do it not for I am thy fellow-servant for we both thou and I have one Lord and in nothing am I preferred above thee but in doctrine which I am sent to teach thee neither am I thy companion only but also of thy brethren to wit I profess my self the co-equal of all beleeving men which have the testimony of Jesus that is the faith of Jesus .... Worship God as if he had said Do not worship me who speak these words unto thee but him in whose person I appear How far differeth Haymo here from the Reformed Church And yet the Rhemists on that Text say The Protestants abuse this place and the example of the Angel forbidding Iohn to adore him ..... but in truth it makes for no such purpose but only warneth us that Divine honour and adoration due unto God alone may not be given unto Angels But we see that Haymo knew not any such distinction and he gives a reason why no Beleever should worship an Angel in any way In lib. 7. on the same chap. he saith If the first man had not sinned he had continued immortal but because he contemned God's command immediately he incurreth God's wrath and dieth A little after Haymo hath many significations of the word Sun in Scripture but he shews not that it signifieth the Pope At the last words of the Book he saith Observe this Book beginneth with grace and endeth in grace because both by prevening grace are we saved and by subsequent grace are we justified wherefore Paul also ordreth his Epistles unto the Churches in this manner that he beginneth with grace and closeth with grace He hath many such passages but these may serve for a tast of the doctrine of those times in the Church 19. Lupus was Abbot of the Monastery of Ferraria by the water Lupa running into Sene at the same time He writ several Epistles unto King Lewis to Hincmar c. which were Printed at Paris An. 1588. In the first Epistle he saith Now they are accounted troublesom who are desirous to learn and as if they were set in an high place the unlearned gaze on them continually and if they can espy any fault in them it is not called human frailty but it is imputed unto the quality of learning In the 2 and 4 Epistle He comforteth his Master Einhard after the death of his wife he speaks honourably of marriage and comfortably of the estate of the godly after this life without any mention of Purgatory or mass for the defunct and he interlaceth these sentences The word of God inlightneth the most obscure darkness of this life as it is said Thy word is a Lantern unto my feet The way of man is not in his own power but the footsteps of men are directed by God and the liberty of man's free-will hath altogether need of the help of God's grace When we are in any distress the more truly we are sensible of our frailty the more speedily should we run unto the help of God's mercy and it is sweetly said Where man's power faileth the help of God is present neither is this a long travel if we indeavour for he who calleth saying Come unto me who are weary he informeth them which come and without all doubt he crowneth them continuing in him Say with the famous and most sweet Augustine Give me Lord what thou biddest do and bid do what thou willest seeing God both prevenes and follows us that we may will or do any good In the 112 Epistle Let the worthiness
of the elements and blowing on them and crossing them I know not how often the thwarting and lifting up of their Arms the joining and unjoining of the Priest's thumb and fore-singer with such other rites which have no such foundation in nor relation unto Christ's Institution nor his Apostles doctrine or practice and do smell of charming or heathenism more then of true piety and the rather is the word to be forsaken because their Priests are not ashamed to say Qui creavit me dedit mihi creare se qui creavit me sine me creatur à me 25. Raban speaks so not that he meaneth the bread to be turned into the body of Christ although Io. Eckius in tom The Bread is he Body figuratively 4. homil 31. doth cite his words unto that purpose For Transubstantiation was not then hatched as I shall shew God willing and Raban was reckoned amongst Hereticks for the contrary doctrine as is touched before but because the Bread and Wine are the visible figures and resemblances and seals of Christ's Body and Blood and because with the signs the Believers receive the Body and Blood of Christ Raban's words which I have related in the former Section do clearly shew his mind in these words and so we may judge of many others writing in this manner although their words have been wrested to another sense 26. Observe he saith Prayer unto God But in all this Institution is not one word of praying unto the Bread I know they The Bread was not worshipped do quote the Ancients for adoring the bread and especially they alledge Theodoret. dial 2. But by one we may understand the meaning of all others his words are these The mystical signs after sanctification do not depart from their nature for they remain in their former substance figure and form and they may be both touched and seen as they were before but they are understood to be those things which they are made and are beleeved to be and they are adored as those things which they are beleeved to be compare therefore the Image with the exemplar or patern for the figure should be like the truth In these words Theodoret. denieth Transubstantiation and the bodily presence and he calleth the Bread and Wine signs mystical the Image of the exemplar and figure of the truth and thereby we may easily understand what kind of adoring or reverence he would have given unto the signs and not that they should be adored as Christ himself And to shew the impudency of the Romanists I add another testimony which they do object out of August in Ps 98. saying No man eats it before he adore it They object these words as if Augustine were speaking of the bread But his words are Of the earth he Christ took earth because flesh is of the earth and of the flesh of Mary he took flesh because he walked here in the same flesh and did give us the same flesh unto salvation and no man eats that flesh except he first adore it c. Here Augustine speaks not of the Sacrament but of the flesh which Christ took of the flesh of Mary and who denieth that flesh should be adored Some words after these may be understood of the Sacrament and they are clear for he expoundeth the words of Christ The words which I have spoken unto you are spirit and life as if the Lord had said Understand ye spiritually what I have spoken ye shall not eat this body which ye see nor drink this blood which they shall shed who shall crucifie me I have commended unto you a certain Sacrament which being spiritually understood shall quicken you and although it be necessary that the same be celebrate visibly yet it must be understood invisibly So August Nothing can be spoken more plainly and directly against the gross and carnal manner of the presence of Christ's body in the Sacrament 27. It is certain that our Saviour is the Authour of this Prayer and who hath ordained it to be sung Rites at saying Pater noster I know not But Io. Beleth cap. 47. testifieth that in his time the people did stand when this prayer was said if it were a Feast-day and if it were not a Feast the people were prostrate and the Priest said it with a loud voice except these words But deliver us from evil which the people did answer 28. As Christ did ordain that all Believers should eat in remembrance of Communicating now left of him so in ancient times was an order that all should communicate who will not be excommunicate Gratian. de consecr dist 2. cap. Peracta Comperimus Where was then the private Mass wherein the Priest alone consumeth the Sacrament This order of communicating hath ceased through the sloth of Priests and people saith Cochlaeus de sacrif Missae and Harding's answer to the first article of Bishop Juel's challenge And for remedy it was provided that two Deacons should communicate with the Priest Gratian. de consecr dist 1. cap. Hoc quoque Omnes And Pope Sergius the II. ordained And the rite is turned to a mystery that the Bread should be broken into three parts according to the number of Communicants which rite of breaking remaineth yet although the Priest be alone but they have drawn it to signifie a mystery Lombard lib. 4. dist 12. F. saith The part which is offered and cast into the Cup signifieth the body of Christ which rose again the part which is eaten signifieth him walking on the earth and the third part lying on the Altar till the end of the Mass signifieth the body lying in the grave for untill the end of this world the bodies of the Saints shall continue in the graves The Authour of Specul Curator saith two parts are reserved and the third is cast into the cup to signifie that the sacrifice is profitable for three things unto just men for increase of grace unto sinners for taking away their sins and unto those in Purgatory for taking away their punishment So uncertain are they in their errours And in that direction of the Curats it is specially provided that only the Priest shall eat that part which is cast into the Cup. So that now the Communion is for the most part turned into a theatrical eating and drinking of the Priest alone Cassander cannot wonder enough how they have departed so far from the Institution and how they dare so clearly violate the Acts of Councels c. Consult art 24. 29. Christ did not put the Sacrament into his Apostles mouths but every one received the bread with his hand Receiving is altered and such was the custom of the Church untill the sixth Synod saith Jesuit Salmeron on 1 Cor. 11. disp 19. But this was altered when the Roman Church ordained that for reverence sake people should not touch it with their hands but so oft as they communicate the Priest should put the bread into their mouths
do best know the life of each one as also we have seen it lately done in the Ordination of our Colleague Sabinus that by the suffrages of all the Fraternity and the Bishops meeting together and by their judgements which sent Letters unto us the Episcopacy was conferred on him and hand was laid on him in place of Basilides So far he Hence it is clear that first these above-named titles are given unto a Pastor of a Congregation Secondly Such Pastors meeting together for ordering Church-affairs are indifferently called a Council Society Fraternity Synod copious body of Priests c. Thirdly Ordination was done in presence of the People and specially by their suffrage Fourthly A hand was laid on the elected manus imponeretur and this was all the Rites that were used at the Ordination of a Bishop as is clear also elsewhere But in Scotland after the division into Diocies as they spoke was much business for Ordination or as they called it Consecration or running to York or Canterbury and after the year 1200. they must all go to Rome for Consecration or else it was not reputed valid which maner practised at Rome or places subject thereunto yet was no where else And as it was unworthily and I may say superstitiously done so it is unworthy to be reported albeit that kinde of men have taken pleasure in practising and writing such fooleries as if none were lawfully called without these lately devised toys Now to knit all this purpose together I add from Bishop Spotswood Hist pag. 51. that before the Abbey of St. Andrews was founded the Culdees were the onely Electors of the Bishop and thereafter they were excluded by a Bull of Pope Innocent II. and the election was committed to the Prior and the Canons whence arose a great strife among them which by the Authority of good King David was agreed in those times that so many of the Culdees as would be Chanons and enter into the Monastery should have voice with them But saith he to elude this appointment a Mandate was obtained from the Pope to admit none into the Convent without the advice of the Prior and most part of the Chanons and thus the Culdees were held out and deprived of all voice in the election In the year 1298. William Cumine Provost of the Culdees supposing to get some advantage in those troublous times this was after the death of King Alexander III. did oppose the election of William Lamberton and the matter by appeal was drawn to the Court of Rome both parties went thither Lamberton did prevail and was consecrate by Pope Boniface VIII This turned to the disgrace of the Culdees so that after that time we have no more of them saith he And thus by Authority of Antichrist the ancient Government of this Church was extinguished and Episcopacy set up Is not therefore Episcopacy a branch of Antichristian Hierarchy As for England since the Saxons or Englishes receiving the faith by The first Bishops in England Augustine they had always Bishops for they had their pattern from Rome as it was then But if we look up to the ancient Britans in that Land we shall finde it otherways I have said in Century VII Chapter IV. that seven Bishops and one Arch-Bishop came from the Britans unto Augustin and there I followed the words of Bishop Jewel in the defence of the Apology page 14. Edit ann 1570. where he quoteth Beda Hist lib. 2. cap. 2. and in the same page he repeateth these words and citeth Galfrid lib. 8. cap. 8. What I wrote then upon trust I have afterwards examined and I finde that Beda speaks not so for in the Edition in fol. at Cambridge ann 1643. he saith Loc. Cit. Augustin called the Bishops or Doctors of the nearest Province of the Britans and in the same page he speaking of the same persons saith A blinde English boy was brought unto the Priests of the Britans and again They said they could not depart from the ancient Customs without the consent and license Suorum In the margent it is said in the Saxon Language it is without the permission and license of their Nation Then speaking of the second conference he saith Then came seven Bishops as they said and more very learned men especially of that famous Monastery of which the Governor at that time was Dinooth In a word Beda hath not one word of an Arch-Bishop not in all his History nameth he a Bishops See nor any Bishops name and whom he calleth Bishops of Britan he calleth them Doctors or Teachers and Priests yea he calleth them oftner Priests nor calleth he them simply Bishops as he calleth them simply Priests but Bishops as they say or Bishops or Teachers Certainly Beda could distinguish between a Bishop and a Priest for lib. 3. cap. 3. speaking of Aidan and other Scots who came at the entreating of Oswald King of Northumberland he saith They were especially Monks that came and Aidan himself was a Monk for he was sent from the Isle of Hij the Monastery of which Isle was the chief of all the Monasteries of the Northern Scots and of all the Pichts and the Doctor of that Isle was not a Bishop but a Presbyter and a Monk Then cap. 4. he saith Laurence Arch-Bishop of Canterbury with the other Bishops sent unto the Priests of the Britans to confirm them in the Catholique unity but how they did prevail the present times do declare saith he He meaneth the Priests would not yield unto the Bishops or the Britans continued in their old Custom What can be concluded out of all those words but that no Bishop or Prelate was among the Britans other then Priests As for Galfrid it is no marvel that he wrote according to the style of his own time that is the year 1150. But if we will ascend higher then Beda none can be had but Gildas a Britan Presbyter he lived after the coming of the Saxons and before the coming of Augustin and he saith If his Countrey-men have written any thing at all it cannot be found but was either burnt by the enemies or carried away with the Captives He shews that in the days of Tiberius Caesar the Son of righteousness sent into that Land his beams that is his Word and the Prince did forbid the preaching of it but the Council would not consent unto him and so the Gospel was spread there without impediment until the persecution of Dioclesian and after that the Christians gathered again out of their Caves and lurking-holes and kept the truth in simplicity untill the pest of Arianism which infected all the world came over the Sea into this Island semper aliquid novi audire gaudenti nihil certi firmiter retinenti Beda lib. 1. cap. 8. repeateth the same words Then Gildas rebuketh the vices of the several degrees of men first of the Princes and Civil Estate in his Book De excidio Britannico and then of the Church-men in the
Dei he saith The word of God sounding in the ears of the soul doth trouble terrifie and judge but anon if you observe it quickeneth melteth warmeth enlighteneth and cleanseth briefly it is our food and sword and medicine confirmation and rest it is also our resurrection and consummation And think it not a wonder that God's word is called now all in all in respect of justification seeing it shall be all in all unto glorification Then let a sinner hear it note and be afraid a carnal soul shall tremble at that voice for that word is lively and efficacious it searcheth all the corners of the heart so that though thou wert dead in sin if thou wilt hear the voice of the Son of God thou shalt live for the word that he speaketh is spirit and life If thy heart be hard remember how the Scripture saith He sendeth forth his word and it melteth them and My soul melted when my beloved spoke If thou be lukewarm and fearest to be cast out go not away from the word of God and it will warm thee for his word is hot as fire and if thou bewailest the darkness of ignorance hearken diligently what the Lord will speak in thee and his word shall be a light unto thy feet and a lantern unto thy steps and if thou be the more sad that the more thou art enlightened thou seest the more clearly even thy least offences the Father will sanctifie thee by the truth which is his word that thou mayest hear with the Apostles Now ye are clean for or through the word that I have spoken unto you and when thou washest thy hands behold he hath prepared a table before thee that thou shalt not live by bread onely but by every word that proceedeth from the mouth of God and by the strength of that food thou mayest run the way of his commands if an army were set against thee and a skirmish of tentation take unto thee the sword of the Spirit which is the word of God and thereby shalt thou easily triumph or if it shall happen as in battels it is usual that thou be wounded he will send forth his word and heal thee and he shall deliver thee from death that in thee also it may be verified what the Centurion said Lord onely say the word and my servant shall be healed But if yet thou stumblest confess and cry My feet are almost gone and my steps are well nigh slipt and by his word he will strengthen thee that thou shalt learn experimentally that even the heavens are made strong by the word of the Lord and all their power is by the breath of his mouth In Epist 91. ad Abbates Suessioni congreg I would be in that Councel where the traditions of men are not obstinately defended nor superstitiously observed but where they search diligently and humbly what is the good acceptable and perfect will of God thither am I carried with all my desire and there would I abide devoutly God onely willeth not to be better then he is because he cannot Let them be gone both from me and from you which say We will not be better then our fathers protesting that they are the children of the lukewarm and dissolute the remembrance of these is with a curse for they have eaten sour grapes wherewith the childrens teeth are set on edge or if they do glory in holy parents of good memory let them follow their holiness while they stand for their dispensations and connivences as for a law And in Tract de Praecept Dispens Many things were devised and ordained not because they might not be otherwise but because it was so expedient and certainly but for conserving charity therefore so long as the things do serve charity let them stand without change nor can they be changed without offence no nor by the Rulers But contrarily if they be contrary unto charity in the judgement of such onely unto whom it is granted to see so and unto whom it is committed to foresee is it not clearly most righteous that what things were devised for charity should also be omitted or intermitted for charity when it is so expedient or at least that they be changed to another thing more expedient as on the other side certainly it were unjust if these things that were ordained for charity be held against charity Let them therefore hold fast what is immoveable nor do I onely think so or first speak so the Popes have so spoken Leo saith Where it is not needful change not the institutions of the holy Fathers but if there shall be necessity for the benefit of the Church let him who hath power dispense with them for a law is changed upon necessity Now by necessary or unviolable I understand not what is delivered by men but what is proclamed by God that they may not be changed but by him which gave it for example Thou shalt not kill and all the other commandments of that Table albeit these can no way be dispensed with by men nor was it ever lawful nor shall it ever be lawful unto any man to loose one of these any way yet the Lord hath loosed them when he pleased as when he commanded the Hebrews to spoil the Egyptians and therefore when we read that any good man hath done any time otherwise and the Scripture doth not witness that God hath commanded him we must confess that they have sinned as men or that they have received a particular warrant from God as some Prophets did But what will I have to be thought necessary and unchangeable truly that onely which is confirmed by Divine and eternal reason so that is changed no way not by God himself under this kinde is all which our Lord did teach in that Sermon on the mount and whatsoever is delivered in the Old and New Testaments concerning love humility meekness and other vertues to be observed spiritually for these are such that it is not lawful nor expedient to do otherwise at any time At all times unto every person these things bring death if they be dispised and life if they be observed c. Behold how these Abbots had a purpose of Reformation but were hindered by others upon that ground of former practice or ordinances and how Bernard excuseth former practices and yet would have had a change and still maketh the word of God to be the rule In the same Treatise he saith True obedience knoweth no law nor is restrained to any bounds by vigor of free and a glad minde it considereth not measure but is inlarged into infinite liberty this is the property of the just man for whom the law is not made not that he should live without a law but because he is not under the law and is not content with the vow of any profession which he overcometh by the devotion of his minde In Tract de Gra. lib. arbit This work of sanctification cannot be done without two one by
new Waldenses and sometimes he calleth them German Waldenses To come unto the judgement of the Reformed Bishop Ridley sometime Bishop of London who suffered martyrdom Ann. 1555. giveth them this testimony Those Waldenses were men of far more learning godliness soberness and understanding of God's Word then I would have thought them to have been in that time before I did read their books if such things had been published in our English tongue heretofore I suppose surely great good might have come to Christ's Church thereby The Letters of Martyrs printed Ann. 1564. pag. 78. Hier. Zanchius doubteth not to say When Religion decayed in the East God established it in the valley of Angronia and Merindol Tom. 4. co 720. and having seen their confession he saith of it in an Epistle unto Crato I read attentively and diligently with much delight the confession of the Brethren Waldenses which thou sentest unto me for I saw not onely all the doctrine agreeable unto the holy Scriptures but I think also I see the sincere and truly Christian godliness of their hearts for they seem to have had this onely scope in their confession not to destroy all whatsoever is in the Church of Rome as the Arrians do but to edifie their Churches according to the true and Apostolical and so the saving rule of godliness casting away what should be cast away and retaining what is to be retained which is the right and lawful form of reformation Oh that we were all prone unto the same study after the example of these good Brethren George Abbot contra D. Hill in answer to the first reason sect 29. saith For this cause Bellarmin in praefa generali Controvers joyneth these together as Hereticks the Berengarians Petrobrusians Waldenses Albigenses Wiclenists Hussites Lutherans c. And Lewes Richcom another of that Society in his defence of the Mass against the Lord Plessis saith That the Ministers for confirming their figurative sense in This is my body have none for their Doctors their Ancients and their Fathers but Berengarius Zuinglius Calvin Carolstad Wicleff the Albigenses and the Waldenses The Waldenses then saith Abbot and Albigenses are ours by confession of our adversaries and of these were no small company for as du Haillan Hist lib. 12. in the life of Philip III. King of France speaketh being driven from Lions they withdrew themselves into Lombardie where they so multiplied that their doctrine was spread through Italy and came as far as Sicily As the same Author writeth Philippus Augustus came to his Kingdom An. 1180. which is now more then 400. years since and in his time it was that the Albigenses did so increase in France that the Pope and Princes were afraid of their number he who readeth the story of them shall see that they are reported to have held many gross wicked and absurd opinions mingled with their true doctrine but du Haillan the best and most judicious Chronicler of France and no partial witness on our behalf since his profession touching Religion was such that he was employed to write that story by Henry III. had not so little wit but that he perceived these imputations to be laid on them in odium and of purpose to procure their defamation see how wisely he speaketh truth and yet so toucheth it that his fellows might not justly be offended at his words Although saith he those Albigenses had evil opinions yet so it is that those did not stir up the hate of the Pope and of great Princes against them so much as their liberty of speech did wherewith they used to blame the vices and dissoluteness of these Princes and of the Clergy yea to tax the vices and actions of the Popes this was the principal point which brought them into universal hatred and which charged them with more evil opinions then they had So far Abbot from Haillan It cannot therefore be ignorance so much as perverseness of the Papists when they glory of the antiquity of their Religion without opposition and upbraid us with late original they cannot deny that our Religion is older then Luther and according to the testimony of the before-named Reynerius the doctrine of the Waldenses was even from the days of the Apostles And for clearing that which du Haillan saith concerning their taxing the vices of the Clergy I shall shew out of their Apology which the Waldenses of Bohem wrote unto their King Ladislaus about the year 1509. the occasion of their first separation from the Roman Church there they say We wish your Majesty knew for what cause we did long agone forsake that The occasion of their separation Roman crew truly the execrable wickedness of the Prelates by the instigation of the Divel whose work it is to sow discord and contentions among brethren compelled us to leave them for they through blinde malice and insolent pride of the power of darkness were deboaching one against another and dispised the laws of peace Ecclesiastical love and they being void of all humanity did rattle one against another publikely not only with scurvy words but reproachful contumelious writings and were shamelesly stirred up one against another like Atheists they forsook the power of Ecclesiastical keys wholesome truth religious worship gracious piety sound faith the gifts of the â—â—versaries so that albeit many have written against them yet their testimonies are contrary As for the first He sheweth from M. Freher in Bohem. rer Hist printed at Hanoue pag. 231. The Leonists are chaste and pag. 232. they eschew whatsoever things are filthy 2. In the same place Freher saith In their language they are sparing they eschew lyes swearing and all things that are filthy so that they did forbid all swearing in common talk or for light causes which was frequent in these days saith he there And Reynerius in Summa de Cathar Leonist printed at Paris An. 1548. saith They dispence with oaths for eschewing death Hence it appeareth they granted that in some cases an oath is lawful but in that he addeth for eschewing death it is but a misinterpretation as is clear by what we have heard from Aen. Silvius and Naucler that they held No deadly sin should be tolerated even for eschewing c. 3. The above-named History pag. 222. saith When an Heresiarch a Glover in Cheron was lead unto death he said Ye do well to condemn us now for if our estate were not born down we would do unto the Clerks and Monks as they do unto us 4. In pag. 232. it is said They believe all the Articles of the Creed but they say Ave Maria and the Creed are not prayers As for the fifth and ninth in the same page it is said They pray seven times a day an elder beginneth the prayer and maketh it long or short as he thinketh expedient and the rest follow him Whence it is clear that they used other prayers or were not tied to prescribed or stinted forms The sixth and
words but they have done it wickedly as will appear hereafter 29. Gratian an Hetrurian and Monk of Bononia did out of the Canons The Canon Law of ancient Synods and decrees of Popes and sentences of Fathers and some forged writings of late Monks compile and amass the volume of the Canon Law which they call Decreta and Causae These were afterwards augmented by the Popes adding the Decretals and Extravagants and they are commented by the School-men Gratian took this work in hand in imitation of Lotharius the Emperor who had caused the Civil Laws to be digested into a method and he gathered these books so that by addition substraction or changing of a word or letter one or more he made all to serve the present times For example whereas Augustin de Doctr. Christ l. 2. c. 8. saith In Canonicis Scripturis Ecclesiarum Catholicarum quamplurium authoritatem sequatur inter quas sane illae sunt quas Apostolicae sedes habere epistolas accipere meruerunt Gratian Dist 19. c. In Canonicis hath them thus Inter quas Scriptur as Canonitas sane illae sunt quas Apostolica sedes ab ea aliae accipere meruerunt epistolas 2. In the sixth Councel at Carthage the Can. 165. saith Ad transmarina qui putaverit appellandum à nullo intra Africam in communione recipiatur This Canon speaketh absolutely and was made especially against appeals unto Rome But Gratian repeating it Caus 2. qu. 6. c. Placuit addeth Nisi forte Romanam sedem appellaverit 3. Pope Gregory lib. 9. epist 41. saith Scripsit mihi tua dilectio piissimum dominum nostrum speaking of the Emperor reverendissimo fratri meo Iohanni primae Iustinianae Episcopo pro agritudine capitis quam patitur praecipere succedi But Gratian Caus 7. qu. 1. c. Scripsit repeateth it thus Scripsit tua dilectio me reverendissimo fratri Iohanni pi Iust epis praecipere succedi 4. That common saying Petri successionem non habent qui Petri fidem non habent Gratian considering that hereby the succession of Peter might be called into question De poenit dist 1. c. potest saith Qui Petri sedem non habent Hear what a Papist judgeth of these Decrees Corn. Agrippa sometime Doctor utriusque Iuris in his Book De vanitat scient cap. 92. saith From the Civil Law hath flowed the Canon Law which may seem unto many to be very holy it doth so cover the precepts of covetousness and forms of robbing with the shew of godliness albeit very few things in it belong unto godliness religion or the worship of God besides that some things are contrary and fight against the word of God and all the rest are nothing but chidings pleas prides pomps gain or lucre and the pleasures of Popes which are not content with the Canons prescribed by the Fathers unless they do heap up Decrees Extravagants that there is no end of making Canons such is the ambition meer pleasure of Popes The School of Paris did openly detest and reprove this erroneous intolerable temerity I will not say heresie Out of these Canons and Decrees we have learned that the patrimony of Christ is Kingdoms donations foundations riches and possessions and that the Priesthood of Christ and primacy of the Church is Empire and Kingdom and that the sword of Christ is temporal jurisdiction and power and that the rock which is the foundation of the Church is the person of the Pope and that Bishops are not servants or Ministers of the Church but heads thereof and the goods of the Church are not the doctrine of the Gospel zeal of faith contempt of the world but tributes tithes offerings collects purples mitres gold silver jewels lands beasts authority it belongeth unto the Popes to manage battels break covenants loose oaths absolve from obedience and to make the house of prayer become a den of thieves so that a Pope may depose a Bishop without a cause he may dispose of other mens goods he cannot commit simony he may dispense against a vow against an oath and the law of nature nor may any man say unto him What doest thou yea and they say that for a weighty cause he may dispense against all the new Testament he may thrust down to hell a third part or more of Christian souls Agrippa in that place hath more of the matter and scope of the Canon Law and for instance I will name Dist 40. c. Si Papa If the Pope be found to neglect either his own salvation or his brethrens be unprofitable and slack in his office silent in that which is good hurtful to himself and all others yea though he lead with him innumerable people in troops to the first slave of hell yet let no mortal presume to finde fault with his doings And nevertheless in these Decrees we may finde not a few stops of Antiquity and some part of the doctrine and practise of the primitive Church even then remaining as I have touched in some places and more may be added as Dist 39. cap. 8. If as the Apostle saith Christ be the power of God and the wisdom of God and he which knoweth not the Scriptures knoweth not the wisdom and power of God then the ignorance of the Scriptures is the ignorance of Christ Dist 9. c. he saith from Augustine I have learned to give such fear and honor unto these books of the Scripture onely which now are called Canonical that I believe certainly none of their Authors could err in writing and if I finde any thing in them that seemeth contrary unto truth I doubt not but there is an escape in the Book or the Translator hath not attained the right meaning or that I do not understand it but I do read other books so that whatsoever was their holiness or learning yet I think it not true because they have thought so but because they could perswade me by other Authors or by the Canonical Scriptures or by probable reasons And Dist 8. cap. Si consuetudinem If you do object custom it is to be observed that the Lord saith I am the way the truth and life he saith not I am custom but I am truth and truly to use the words of blessed Cyprian whatsoever be the custom how old soever or common it be it must not in any respect be preferred unto truth and use which is contrary unto truth must be abolished Dist 16. c. Canones These that are called the Canons of the Apostles are known to be forged in the name of the Apostles by Hereticks although some good things be in them yet it is certain that they are not from Canonical or Apostolical Authority And c. Clementis All the Fathers do reckon the book of Clemens that is the travels of Peter and the Canons of the Apostles among the Apocrypha Dist 36. c. Si quis These be the two works of the high Priest to learn from God by reading the Scriptures and by frequent meditation
and to teach the people but let him teach these things that he hath learned from God and not of his own heart or the mindes of men but what the holy ghost teacheth Dist 9. cap. 6. As the truth of the old Books is to be examined by the Hebrew Books so the truth of the new craveth the rule of the Greek Language Dist 99. cap. 3. The Bishop of the first See should not be called the Prince of Priests nor the highest Priest or any such way but onely the Bishop of the first See but let not even the Bishop of Rome be called universal Dist 95. c. olim In old time he was a Bishop that was a Presbyter and ere that by instinct of the divel factions and schisms were in Religion and it was said among the people I am Apollo's and I am Cepha's the Churches were governed by the Common Counsel of the Presbyters so let Bishops know that by custom more then by truth of the Lord's dispensation they are greater then the Presbyters and that they should govern the Church in common Caus 1. qu. 1. c. Augustinus Take the word from the water and what is it but water the word is added unto the element and then it is a Sacrament whence is this vertue unto the water that it toucheth the body and washeth the heart the word doth it not because it is spoken but because it is believed for in the word it self the passing sound is one thing and the abiding vertue is another De Consecra Dist 2. c. Comperimus We have found that some when they have taken onely the portion of the holy body do abstain from the cup of the holy blood who without doubt because I know not by what superstition they are taught to be restrained should either take the whole Sacrament or be debarred from all because the division of one and the same Sacrament cannot be without great sacriledge Ca. prima quidem Till this world be finished the Lord is above and yet the truth of the Lord is also here with us for the body in which he arose must be in one place but his truth is diffused every where C. Hoc est The bread is after a maner called the body of Christ whereas indeed it is the Sacrament of his body and the offering which is by the hand of the Priest is called Christ's passion death and crucifying not in truth of the thing but in a signifying mystery Where the Gloss saith The bread i. e. the Sacrament which truly representeth the flesh of Christ is called his body but improperly that is it signifieth Ca. In Christo What do we then do we not offer every day yea but in remembrance of his death it is done in remembrance thereof what is done Ca. Quia corpus Because he was to remove his body from our eyes and carry it above the Stars it was needful that on the day of the Supper he should consecrate the Sacrament of his body and blood to the end it should be always reverenced in a mystery which was once offered in payment Many such passages are in these Decrees which differing from the doctrine of the Church of Rome now do prove that the Romish Church now is not such as it was then Pope Eugenius did approve all these Decrees and ordained that these should be read in Schools and Universities instead of all Canons and Decrees that so he might the more easily draw them all under one yoke 30. Peter Lombard Bishop of Paris at the same time followed the footsteps Some notes of Lombard's sentences of Gratian and gathered the sum of Divinity into four Books of sentences out of the writings of the Fathers but as I said of Gratians Decrees with adding mincing and changing of words and letters and suitably unto his time and these sentences were authorised as the Text in all Schools to the end none from thenceforth should search antiquity and truth any more from Fathers or Councels under no less danger then guiltiness of heresie Hear what Cor. Agrippa De vanit scient cap. 97. saith of this Scholastick Theology It is saith he of the kinde of Centaures a two-fold discipline blown up by the Sorbon of Paris with a sort of mixtion of Divine oracles and Philosophical reasonings written after a new form and far different from the ancient customs by questions and slie syllogisms without all ornament of language but otherwise full of judgement and understanding and profitable to convince hereticks It cometh to pass that the faculty of Scholastick Theology is not free from error and wickedness these cursed hypocrites and bold Sophists have brought in so many heresies which preach Christ not of good will as Paul saith but of contention so that there is more agreement among Philosophers then among these Divines who have extinguished ancient Divinity with opinions of men and new errors c. Here Barth Gravius a Printer at Lovane about the year 1565. giveth us some light In his Epistle before his Edition of these Sentences he telleth that he had a purpose to reduce all the testimonies unto the first fountains in sincerity but to his great admiration he was informed by the Masters there it could not be so because albeit in other Editions innumerable places were corrected yet many errors as yet were remaining and these not little ones and not a few things as in the Edition at Paris were changed not according to the truth of the old books but in conjecture yea and the old words were corrupted oft times through an immoderate desire of amending and in not a few places the worse was put for the better and saith he this may not be dissembled that the genuine reading of the Master in quoting the testimonies of the ancient writers is very oft changed into the truth of its original especially no old Copy witnessing that he had left it so written for the Master was not so solicitous to repeat all their places wholly but thought it sufficient to propound the matter briefly and leave out many lines in the middle and therefore it were not according to his minde to fill up what he hath omitted yea they have found by sure arguments that he had transcribed many things not from the very fountains but from Hugo Victorian and especially out of the Glossa Ordinaria where these passages are not found in a continued context as in their own Authors but maimedly and sometimes but in broken pieces as it were out of sundry Books and Chapters and mixed together as in a hotchpotch and so if any thing be corrupt in the Master it must not be reduced unto the first fountains but rather unto the Books of the Glossa because it was last taken thence And also he was sometimes deceived in reading it wrong possibly and lead into error in which case to amend him according to the square of his Author were most absurd and madness they said also that in quoting the Authors he
and also in other Sciences do lament that simony is so frequent and manifest in the Court and many Jurists do dispute in the contrary and have written although with fear sundry Treatises That the Pope by selling Church-Benefices is a Simoniack a Successor of Simon Magus and not of Peter 24. About that time was written another book De aetatibus Ecclesiae therein Aparallel of times the Author sheweth what had been the estate of the Church in former ages namely that Bishops were not ambitious of superiority or earthly authority the Bishop of Rome had not supremacy above other Bishops the name Papae was common to other Bishops by divers steps the Pope hath usurped this tyranny he calleth himself the Servant of Servants and striveth to be Lord of all Lords he taketh Divine honor and praise and he maketh or suffereth men to be Idolaters Catal. test ver lib. 18. 25. In the end of that Century or beginning of the next lived Nilus The cause of the Schism between the Greeks and Latines Arch-Bishop of Thessalonica who wrote two books of the causes of the Schism between the Greek and the Latine Churches In Lib. 1. he saith The cause is not the sublimity of doctrine surpassing mens capacities and far less is it any word of holy Scripture as if it did not declare what concerneth this controversie for to accuse the Scripture is all one as if man would accuse God ..... What then is the cause of the difference the question is not confirmed by a Decree of an Oecunomical Synod and the Romans would be Masters and make all others their disciples ...... It is very absurd that whereas the Fathers had no precedents yet by themselves rhey saw the right we having their examples cannot discern it and indeed the ignorance of those at the first contention might be pardoned ...... but when so many ages have passed and the way of peace is not as yet known who can think but it is the fault of them who will not have peace But they say The Pope is the Prince of Priests and the Father who hath power to call universal Synods and by himself or without others may discern in Church-affairs But Julius was Pope and Damasus and Leo and Agatho and none of these ever said so but conveening with their Brethren by the assistance of the good Spirit they established Acts and peace in the Church And if this was the only way and it is not now observed who can doubt but the cause of the variance standeth herein and certainly the blame lieth not upon our side And if the power of discerning belong unto the Pope it were superfluous to call Assembliet but it is not so for we know that Agatho Celestin and others had their particular Synods for deciding questions and nevertheless they referred those unto the universal Synod and craved the confirmation of the truth by common decree which had been needless if when the Pope had discerned all others must assent unto him Now if this question were concerning a private man it might seem needless to call all the world unto an Assembly but seeing the chief heads of the world are at variance it is absurd to determine the cause without the consent of the world since the Fathers by their writings and example have shewed the way But if they will still object unto us the primacy of the Pope we say that in so doing he overthroweth his primacy but by holding the ancient way he doth what becometh a good man and maintaineth his place for he may consider what should be the â—ssue if the controversie were decided after common suffrage and what hath hapned unto the Latines arrogating unto themselves the power of prescribing Laws for in that way the Church might be free from all tumults and live in peace since none could readily contradict that which was established by common sentence for though some in former times have been so mad yet they were but few and vanished soon But when the peace of the Church is disturbed he loseth what he might have for he is deprived of the primacy of the four Patriarchs neither is there any peace Many have thought upon remedies there have been many conferences and Ambassays but the malady continueth and shall continue so long as the Latines hold their tenets The Pope say they hath power in Ecclesiastical affairs So say I let him not be contrary unto the Decrees of the Fathers they established things by universal Councel and each had need of anothers aid being conscious of humane frailty let the Pope therefore follow their statutes and discern not any point before it be debated by others or if he hath his power not from the Fathers but from the Apostles let him hearken unto the Apostle who said I have not used my power lest I lay a stumbling-block unto the Gospel of Christ and in another place The power which the Lord hath given us to edification and not to destruction And therefore if he hath any power let him not use it but for advancing the Gospel to the end that in following Paul's example he may shew himself an Apostolical man bet now none can be ignorant whether he useth it for edification or destruction ...... And that president of the twelve Apostles St. Peter was rebuked by Paul and when he was rebuked he was silent and although he might have said more reasonably then the Pope What I the President have done should be a law unto others yet he said not so but accepted the admonition and contradicted not what Paul had said ..... And when Paul and Barnabas came to Jerusalem for that question of the circumcision Peter usurped not primacy nor said he It belongeth unto me to discern in such things but the Apostles and Elders were assembled neither did Peter debar the Apostles usurping power nor did the Apostles exclude the Elders that were at Jerusalem for they had learned from Christ to usurp no primacy Peter indeed began to speak and after him St. James and all the rest of the Apostles and Elders even Peter himself consented unto the words of James so did these blessed men love Christ and so studious were they of peace and truth in the Church and the Apostles seeking truth this way have given us a law in such cases but seeing ye take a contrary course can ye blame any but your selves for this variance This is a touch of more whence we see that the Romans wanted not admonition 26. With the book of this Nilus is usually printed another of Barlaam a Greek Monk to the same purpose In cap. 16. he recapitulateth all the particulars that he had handled saying I have shewed that each one of the Apostles were immediately appointed by our Lord Christ to be a Pastor and Teacher of the whole earth 2. That blessed Clemens was created by Peter not Bishop of the whole world but of Rome especially and properly and that the Roman See
words If it be lawful to celebrate for a penny it were far better and precious to celebrate without pennies this they say thinking that simony is committed in these exactions Oh how great a wickedness and madness to exact forty fifty or sixty florens for the absolution of a City and relaxation of a Church-yard I am silent of other things simple and secular people do abhor all these things 28. Jagielo Duke of Lituania was married to Heduigis Queen of Poland The conversion of Lituania An. 1386. with condition that he should embrace the Christian faith and annex that Dukedom to the Crown of Poland he and his three Brothers Borissus Suidrigielo and Vidold were baptized at Cracow Febr. 14. The next year he called a general convention of all the people of Lituania at Vilna in the beginning of Lent and took with him the Bishop of Gesna and some Priests There he propoundeth unto them the forsaking of their Idolatry and the embracing the Christian Religion he allured them with exhortations and promises but the Priests being ignorant of the language could teach them nothing at all The barbarous people were loath to leave the customs of their Ancestors but when they saw that at commandment of the King the fire in the Temple of Vilna to be extinguished and the Altar broken and the Serpents which they had worshipped to be killed and dead and their holy groves destroyed without the hurt of any man the people wondered and said How is it that our gods do not revenge themselves on these wicked Christians if any of us had done the like we had perished by the wrath of the gods Then were they willing to follow the Religion of their Prince and because it had been wearisome to baptize them all this honor was given to some of the Nobles to baptize them severally and the vulgar sort were set in companies and the Priests cast water upon them and gave unto every company a name saying I baptize ye in the name c. and so in one day 30000 barbarous people were baptized Ale Guaguin in Rer. Polon To. 1. 29. Nicolaus de Lyra a Jew by birth and then a converted Christian wrote Annotations on all the Bible which were in great account among the School-men but in many Articles of faith he differeth from the Papists now as appeareth clearly by these passages When Jerome had written in Prologin lib. Tobiae The book of Tobiah which the Jews following the catalogue of divine Scriptures have reckoned among those which they call Hagiographa de Lyra saith He should rather have said among the Apocrypha or he taketh the Hagiographa largely And in his Postilla he saith When I have written as God hath helped upon all the Canonical books of the holy Scriptures ..... trusting in his help I intend to write of the other books which are not of the Canon to wit the book of Wisdom Ecclesiasticus Judith Tobias and the books of Maccabees ...... We must know that the books of the sacred Scriptures which are called Canonical are of such authority that whatever is written there it is held true without controversie and consequential also what is manifestly concluded thereupon for as in the writings of Philosophers truth is known by reducing unto the first principles that are known in themselves so in the Scriptures of Catholick Doctors truth is known in so far as things to be believed can be reduced unto the Canonical writings of the sacred Scripture which we have by revelation from God who cannot lye therfore the knowledg of these writings is necessary unto the Church for which cause of the exposition of them it may be said what is written Eccles 24. All these are the book of life that is all the books that are expounded in the preceding work are contained in the book of life that is in the books of truth revealed by God who is life for as divine predestination is called the book of life so this Scripture revealed by God is called the book of life both because it is from him which is life essentially as is said and it leadeth unto the blessed life And next it is to be considered that the books which are not of the Canon are received to be read by the Church for information of manners but their authority is not such that they are thought sufficient to prove things in controversie as Jerome teacheth in the Prologue on Judith c. On Deut. 17. at the words Thou shalt not decline he saith Here an Hebrew Glossa saith If he say unto thee The right hand is the left hand or the left is the right thou must receive such a sentence But this is manifestly false since the sentence of no man of whatsoever authority is to be received if it be manifestly false or erroneous and this is clear by what is said in the text They shall judge unto thee the truth of judgement and they shall teach thee according to his law Hence it is clear that if they speak false or decline from God's Law manifestly they should not be heard On Psal 124. or rather 125. on these words Like mount Sion he saith because as mount Sion is unmoveable so they who trust in the Lord are not moved from the stability of faith therefore it followeth shall not be moved for ever to wit who dwell in the spiritual Jerusalem by faith formed by love And the cause of this stability followeth The mountains are about it that is the Angels are deputed to keep the Church and the Lord is round about his people as he saith in Matth. ult Behold I am with you unto the end of the world On Daniel at the last words he saith The last two Chapters to wit of Susanna and the History of Bell and Dragon are not of the Canon therefore now I leave them and intend to take in hand the other books which are Canonical On Matth. 1. at the words Iudah begot Phares he rehearseth an opinion of Jerome which he confuteth and he addeth a general reason saying The sayings of Saints are not of such authority but we may think the contrary in those things which are not determined by the sacred Scripture therefore Augustine in Epist ad Vincent saith of the writings of the Saints This sort of writings is to be distinguished from the Canonical Scriptures and testimonies are not brought from them so that we may not think the contrary On chap. 10. at the words He gave them power over unclean spirits he saith If it be asked Why Preachers do not such miracles now Gregory answereth Because when the Catholick faith is sufficiently proved by the miracles of Christ and his Apostles it is needless to reiterate such proof any more And a little after Ye have received freely to wit grace which God hath bestowed on you whether grace making acceptable or grace which is freely given Give it freely even as ye have received for for spiritual acts as for administration
eat the sins of the people and they spake as assuredly of the apparitions adjurations and responses of the dead as if they had learned them from the books of Tundalus and Brandarius or from St. Patrick's cave they play the Tragedies of them in Purgatory and the Comedies of Indulgences in Pulpits as on a Stage with so Soldier-like boldness so thrasonical boasting so arrogant eys changing their countenances stretching out their arms with so various gestures as the Poets feign Proteus transforming themselves they thunder unto the people with windy tongues and Stentor's voice But they which are more ambitious among them and would have the gallantry of eloquence and perfect knowledge these in crying I would say declaring sing poesies tell stories dispute opinions cite Homer Virgil Iuvenal Persius Livius Strabo Varro Seneca Cicero Aristotle Plato and for the Gospel and word of God they prattle meer toys and words of men preaching another gospel adulterating the word of God which they preach not in sincerity but for gain and reward and they live not according to the truth of the word but after the lusts of the flesh and when in the day they have spoken of vertue erroneously they bestow the night in the Stews and this is their way to go unto Christ c. Erasmus in his Annotations on 1 Tim. 1. at the word Vaniloquium speaketh of the School-men at that time thus What shall I say of ungodly questions which are made concerning the power of God and of the Pope whether God can command any evil as to hate himself and forbid all good even the love and worship of himself whether he can make a thing infinite in respect of all dimensions whether he could have made this world even from eternity in a better condition then he hath made it whether he could have made a man that cannot sin ..... There is more work concerning the power of the Pope while they argue of his two-fold power and whether he may abrogate what is decreed in the writings of the Apostles whether he may decree what is repugnant unto the doctrine of the Gospel whether he may make a new Article of faith whether he hath more power then Peter had or equal power whether he hath power to command the Angels whether he can make empty that which is called Purgatory whether he be a man only or as God whether he partaketh of both natures as Christ doth whether he be more merciful then Christ seeing we do not read that Christ did ever bring any out of Purgatory whether among all men the Pope alone cannot err Six hundred such questions are disputed in great volumes ...... and their schools are earnest about such questions and time the swiftest of all things is wasted with these questions which are propounded ridiculously and determined timerariously our time is short and it is a difficult thing to act the duty of a Christian rightly The third power of the Friers was to proclaim and sell Indulgences Because this falleth in often I will here only repeat the Indulgences words of Pa. Paulo in the first book of the Councel of Trent This manner of giving money for pardons was put in practise after the year 1100. for Pope Urban the II. having granted plenary Indulgences and remission of all sins to whosoever would fight in the holy Land to recover and set free the Sepulchre of Christ out of the power of the Mahumetans it is followed by his Suceessors of whom some as always new inventions are inlarged granted it unto those who would maintain a Soldier if they could not or would not go personally in these wars and thereafter Indulgences were granted unto such as would take Arms against Christians not obeying the Church of Rome and many times infinite exactions under these pretences And lib. 8. he saith It is sure and cannot be denied that in no Christian Nation of the East either in ancient or modern times was ever any use of Indulgences of any kinde whatsoever and in the West no proof of them can be brought before Pope Urban the II. from his time until the year 1300. it appeareth that the use of them was sparing and only imposed by the Confessor to free men from punishment after the Councel at Vienna the abuses did increase mightily Pol. Virg. de inven rer lib. 8. cap. 1. saith They reap no small harvest by these Indulgences especially Pope Boniface the IX in whose time such pardons were granted with a full hand not only at sometimes but as Platina witnesseth were sold dayly and every where as any other merchandise not without the dammage of the giver and receiver seeing by these as the vendible remedies or soul diseases many did the less abstain from sin and the power of the keys became contemptible and that was not without cause because as Jerome saith where a reward is the means or interveneth spiritual gifts become the more vile which oh if that age only had seen So far he 31. When the Tartars prevailed first in Asia the Kingdom of the Turks was overthrown and they were divided among themselves into seven families at last they became all subject unto the house of Othoman or Otman Laon. Chalcocon lib. 1. de Reb. Turc He was a victorious and cruel Tyrant and was declared first Emperor of the Turks about the year 1300. all his Successors have kept his name He conquered Prusa a City of Mysia An. 1303. and made it the seat of the Empire His Son Orcanes expelled the Tartars and others of them through dissensions among Christians have raised that great Empire of Asia and subdued the Empire of Constantinople as partly is said and more followeth CHAP. IV. Of BRITAIN 1. KIng Edward sent the marble Chair of the Scots unto London and Troubles between England and Scotland left nothing that he thought could excite the mindes of our Nation to any remembrance of former condition so he promised unto himself a final conquest but a fresh trouble ariseth upon occasion of his tyranny Robert Bruce the Son of the former competitor and John Cumine the Cousin-German of John Baliol beholding at Court the contempt which the Scots did suffer and considering how Edward had abused them against their native Countrey they thought upon a revenge yet they they durst not communicate their thoughts At last John perceiving the other pensive and thinking the same might be the cause of his sadness adventured first to discover his minde and he blamed himself and the other also that their Countrey-men had fallen into such miseries by their procurement and in the mean time were both frustrated There they promise taciturnity and mutual fidelity and they covenant that John shall never pretend any title unto the Crown but assist Robert to recover it and he shall have all the Lands belonging unto Robert and be second unto him in the Kingdom these things were written sworn and sealed Robert followeth King Edward still waiting opportunity Behold
the Bohemians would have submitted for they sent unto the Emperour in Moravia to seek peace and the Emperour condescended unto tolerable conditions all the people were joifull under hope of peace and liberty of religion God would have it otherwise that his good mettle might shine and be better known unto the world Sigismund would first punish some offences committed in Vratislavia against his Governours and was severe against the chief of the rebellion This news coming to Prague did so affright the people that they were afraid of the like rigour and resolving to refuse the Emperour writ their Letters through all the Kingdom as if the Emperour intended the like cruelty amongst them Aene. Sylvius ibid. cap. 39. All the people with uniform consent put Cisca into Prague for their defence against Sigismund An. 1421. Whereupon followed eleven battels or rather preparations described loc cit cap. 44. c. Cisca was alwaies victorious Unless their enemy had written so it were almost incredible The most notable were these Sigismund came to Prague and besieged it six weeks All that space Cisca and his Bohemians had the better in every skirmish and the like was in other parts of the Kingdom The Emperour was forced to break up from Prague and to go unto Cutua Then Cisca left the City and joined with the Tabbrites so named from a Town which they had founded at that time and not being contented with victory in defence he took some Towns and Castles from the Imperialists Then the Emperour went against a Monastery which held as a Castle for Cisca nothing doubting to carry it his Army was so numerous Cisca came unto their relief and the Imperialists at the only sight of their adversaries were so far from opposing that they ran away suddenly and the Emperour durst not stay in any part of all Bohemia So Cisca took more Towns and Castles Before the Town Rabi his one eye was pierced with an Arrow but his reputation was such that he continued in his government and that Army was led by a blind man a thing never seen nor read in any other History saith Sylvius ibid. The Emperour levied another Army and sent for the Elector Princes then came the Bishop of Mentz the Count Palatine some Dukes of Saxony the Marquess of Brandenburg and other Bishops of Germany the Emperour ordered them to enter with their forces into Bohemia on the West and he with his Hungars did enter on the East Blind Cisca goeth to the fields and when he was ready to join in fight the Imperialists were so amazed that they were soon overthrown and some principal men amongst them were slain Cisca followed his Victory one day and brought back rich spoil A Florentine leading 15000. Horse and Foot fell among ice and many of them were drowned The Bohemians being so victorious would chuse a King to resist the Emperour they sent and invited Vitold Duke of Lituania he was glad to be a King Cisca was no less discontented and accepted and within a short space resigned his Title unto the Emperour who returned against the Hussites Cisca is still victorious and 9000. Imperialists were slain Now Sigismund thinks he cannot be King of Bohemia without the good will of Cisca and that age saw the Emperour whose name barbarous Nations did fear and all Europe did reverence make supplications and prayers unto an old blind Heretick as Sylvius speaks Cap. 46. But saith he whom man could not overcome the finger of God did kill He should rather have said Whose weakness was strengthned by the power of God against the malice of men he could not be undone by craft not power of men for Cisca in his old age was willing to hearken and to bring the Bohemians under the command of the Emperour and so under the yoke of the Pope but God's appointed time was not yet come and he would not suffer the Treaty to be closed nor will leave his people howbeit they then in despair call themselves Orphans After the death of Cisca they were divided into two factions and led by two Captains Procopius the elder and the younger All these circumstances gave some courage unto Pope Martin he sent a Cardinal the Bishop of Winchester in England unto the Emperour with a charge to renew his forces against the Bohemians and sign the Germans with the Cross An. 1427. three Armies were levied from the Sea Coast went the Duke of Saxony the Marquess of Brandenburg from Franconia and the third from Rhine Bavier and Suevia under the Conduct of Otho Bishop of Trevers These entred three waies into Bohemia and joined together when they heard the Bohemians were approaching a thing most strange yet reported as true by Sylvius cap 48. they were so terrified that without seeing the enemy both Captains and Souldiers without shame abandoned the Fields and ran away The Hussits pursued and got all the Baggage and Artillery and not being contented they sally out of the Kingdom and return with rich spoil The Legate accused his crossed Souldiers of so base cowardize and exhorted them to turn their faces against the vile Hereticks nevertheless they ceased not to flie untill the Victors left pursuing Ibid. At that time were wars also between Millain and Florence and between the French and Spaniards in Naples But Pope Martin not being satisfied with so much spilt blood sent another Legate Julian Cardinal of St. Angelo to perswade the Germans to assume the cross once more against the Bohemians An. 1430. The Bohemians by their Letters sent abroad did lament that so many men were slain through the deceitful malice of the Pope who like to Satan was rich in promises unto them which would fight against innocent people but is not able to perform who is not ashamed to proclaim lyes and slander them as miscreants and hereticks and refuseth to fight with the weapons of God's word because he knoweth his own heresies will be disclosed but truth is never afraid of falshood and is mightiest of all things but he deceiveth both in body and soul all that believe him And they intreated all men both rich and poor for God's sake and for righteousness that they would by some means procure a safe and friendly communing at some convenient place and bring their teachers with them that they may hear one another and the party erring may be brought to acknowledge their error and not destroy one another blindely which if those whom they implore will refuse to do on the other side they will take the Lord to be their help and will defend the truth unto death nor will they be afraid of the Pope's curse who is not God as he maketh himself and these many years hath accursed them but God hath been their help by his gracious blessing c. Ph. Mornay in Myster Nevertheless the Marquess of Brandenburg is chosen General of another Army He and the Dukes of Saxony and Bavier three Bishops Electors with others to the number of
of your affairs he hath given unto our holy Mother his godly and acceptable confession and hath received the Doctrine of the true Faith from her wherein all men should agree who desire to be saved which also we will declare unto your charity Wherefore beloved Brethren and Sons if it be so as we believe and trust hasten the unity together with us for where can ye be more zealous against tempters then in the bosom of the true Church and under the shield of true salvation and where can ye better refresh your selves then where the fountain of the water of life is open All therefore who are thirsty come unto the waters come buy the wine of sober joy without money and receive milk from the teats of her comfort we trust then that in all things ye agree with us wherefore from henceforth with singular care and love we will provide unto you spiritual Pastors which shall have care of your souls and feed you with the word of truth and example of life and shall not afflict you Moreover concerning the Rites of the Church we will graciously yield unto you with the Apostle in these whatsoever have a good ground and a pure intention the granting of which may tend to your edification and shall not be contrary to the honor of this our holy and true Mother and her communion and obedience for verily we intend to dispense and deal with good will and discretion in the difference of Customs and Rites The Almighty God grant that we may hear as we have heard that many others have likewise received the spirit of true life to the increase and multiplying of the beloved Children of the true Mother and cause you together with us to rejoice in the house of the Church with the same Professions and Rites yea that we may praise him with heart and mouth for ever and ever Amen Given at Constantinople Ianuary 18. An. 1451. Rer. Bohem. autiqui Scriptor pag. 235. Edit Hannoviae An. 1602. 26. George Pogiobratz King of Bohemia was a good Warriour and did not fear the threats of the Pope and Emperour and he restored the ruined estate of the Kingdom Vratislavia and Silesia refused to obey him because he was an Heretick as Cochlaeus speaks Hist Huss lib. 12. But Pius the II. then intending Wars against the Turk did by all means perswade them to yeeld obedience and the King did require the Pope to keep the Compacts of Basil in favours of the Bohemians The Pope refused to grant so much Wherefore the King called the Estates together and protested before that he would live and die in that faith which they did profess and so did the Nobles An. 1462. Cochl ibid. Pope Paul gave that Kingdom unto Matthias King of Hungary and when he was busie against the Turks and had recovered several Towns and had entred into Thracia with good success Rodulph the Pope's Legate drew him back from the Turks to invade the Christians in Bohemia but God protected them against him although he had the aid of the Pope and the Vratislavians and some Cities did accept him yea God defended that Kingdom so that when George died An 1471. and the Pope had stiled Matthias King of Hungary and Bohemia the Estates of Bohemia would not accept him even howbeit he had married the daughter of George before the Wars but hated him for his unnatural usurpation and did chuse Ladislaus the son of Casimire King of Poland And the two sons of Pogiobratz prevailed in Wars against Matthias and the Emperour made them both Dukes This was so offensive unto Matthias that he proclaimed Wars against the Emperour but he was taken away by death Pet. Mexia 27. Stephen Brulifer a Doctor of Sorbone and a Franciscan taught in his lessons and maintained in disputes that neither the Pope nor Councel nor Church can make any Article or Statute to bind the conscience of a Christian that all their authority consists in the urging of obedience unto God's word in preaching it and administring the Sacraments which he hath instituted so that they bring nothing without his command he called justification by merits a Divellish doctrine since the Lamb of God was sacrificed and hath satisfied God's justice for us The Doctours of Sorbone would not suffer him amongst them But he went to Diether Bishop of Mentz which had been deposed for speaking against the avarice of Rome and was restored Fascic rer expet fol. 164. 28. John de Wesalia a Preacher of Worms was delated by the Thomists unto the same Diether he gathered his books and sent them unto the Universities of Colein and Heidleburg to be examined They convened this John before them at Mentz in February An. 1479. After they had viewed his books they found these Articles which they called errours 1. All men are saved freely by the meer grace of Christ through faith 2. We should beleeve the Word of God only and not the glosses of any man 3. God hath from all eternity written in a book all his Elect whosoever is not written there shall never be written in it and whosoever is written in it shall never be blotted out 4. Our Doctours do expound the Scriptures wickedly and falsly 5. Christ never appointed a Fasting nor Festival day neither forbad to eat any meat upon any day 6. When Peter did celebrate the Eucharist he said the Lord's Prayer and the consecration and then did communicate with others but now the Priest must stand an hour and more when he saith Mass 7. They are fools who go in Pilgrimage to Rome for they may find as much good elsewhere 8. The Word of God should be expounded by conferring one Text with another 9. Prelates have no authority to expound Scriptures by any peculiar right given unto one more than to another 10. Mens traditions as Fasts Feasts Pardons set Praiers Pilgrimages and such other things are to be rejected 11. Extream unction confirmation auricular confession and satisfaction are to be contemned They demanded of him several questions as Whether Christ was present bodily in the Sacrament or spiritually He answered Christ's body was there present and the substance of Bread and Wine remain also 2. What he thought of the Procession of the Holy Ghost Ans He beleeved not that he proceeds from the Father and the Son as from one principium because the Scripture speaks not so 3. What he thought of the Vicar of Christ Ans He beleeved not that Christ hath a Vicar for he said Behold I am with you unto the end of the World 4. What he thought of pardons Ans He had written a book wherein he had shewed that the Treasure of the Church cannot be distributed by Popes because it is written Revel 14. Their works follow them After these interrogatories and others of that sort three Doctors were appointed to deal with him privately He said unto them As ye deal with me if Christ were here you would condemn him as an Heretick but he
Pope Gregory the XII did direct a Bull to Oxford against the Wiclevists and there he saith They did follow the doctrine of Marsilius of Padua and John of Ganduin There he mentioneth a Provincial Councel held at Oxford and sharp inquiry decreed by the above named Thomas against all even the heads of Colledges and Halls and others suspected of Lollardy They might very well suppose saith he that the Students of that place were also entertainers of the aforesaid doctrine since about that very time in the Margine is Anno 1406. October the 5. a testimonial was given in the Congregation-House under seal in savor of John Wickliff where these words are God forbid that our Prelates should have condemned a man of such honesty for an Heretick c. By this testimonial it appeareth that the fire could not consume the truth In time of the same King Henry many propositions were published upon occasion of the schism between the Antipopes arguing that the Pope should be subject unto Laws Censures and Councels And the King wrote unto Pope Gregory the XII An. 1409. thus Most blessed Father if the most discreet providence of the Apostolick See would call to minde with what perils the universal world hath been damnified hitherto under pretence of this present schism and especially what slaughter of Christian people to the number of 200000. as some say hath been thorow the world and lately 30000. were slain for the Bishoprick of Leodium by two Antibishops set up against one another by two Popes certainly you would lament in spirit and be grieved for the same so that with good conscience you would relinquish the honour of the Apostolick See rather then suffer so horrible blood-shed hereafter to insue following the example of the true Mother who pleading before Solomon for the right of her Childe would rather part from the Childe then the Childe should be parted with a sword c. 2. In the year 1407. James Resby was burnt at Glascow for saying The Pope is not the Vicar of Christ and A man of wicked life should not be acknowledged for Pope About the year 1411. was the beginning of the University of St. Andrew's not so much for publick or private addoting of revenues as by voluntary profession of learned men In the year 1416. the Abbot of Pontiniak was sent Legate from the Councel of Constance into Scotland and Pope Benedict sent Henry Hardin an English Franciscan to perswade Robert Governor of Scotland in time of the captivity of King James the I. he was taken by the English when he was sailing into France unto their adherence The Governor consented unto Benedict but all the Clergy received Pope Martin and followed the authority of the Councel Buchan 3. In the year 1412. the Commons of England presented a Bill petitioning King Henry to take the temporal lands from the spiritual men so were the Monks named because the temporalities were disorderly wasted by them and might suffice to entertain unto the King 15. Earls 1500. Knights 6200. Esquires 100. Alms Houses for the Poor and 20000. l. to the King's Exchequer so that every Earl shall have 3000. Marks yearly every Knight have 100. M. and four plow-lands every Esquire have 40. M. and two plow-lands and each Alms-House 100. M. with the oversight of two secular men unto each House all English money Unto this Bill no answer was made Tho. Cooper In the year 1414. Thomas Arundel Bishop of Canterbury put to death and martyrdom in January these persons Sir Robert Actoun Mr. John Brown John Beverley with 36. more and in March following he was so plagued in his tongue that some days before his death he could neither eat nor drink nor speak many said It was justly done unto him because he had tied the truth that it should not be preached M. Fox ex Tho. Gascoin Unto him succeeded Henry Chicesley who sate 25. years and was no less an adversary against the followers of truth As the Preachers were increased the stricter inquisition was made some were burnt some fled and some abjured Among those that were burnt was John Claydon a Currier in London and Richard Turning both in one fire at Smithfield An. 1415. and 36. at Thickethfield Here Sir John Oldcastle Lord Cobham deserveth peculiar remembrance for his godliness and warlike courage about the year 1413. he was called The Protector of the Lollords When he was committed unto the Tower he gave in writing unto the Arch-Bishop a confession of his faith the Arch-Bishop read it and said It contained many good and Catholick points but he must satisfie them in other heads as concerning Transubstantiation the Sacrament of Pennance the worship of Images the power of the Keys the power of the Pope and Roman Hierarchy Sir John was so far from giving satisfaction in these heads that he said plainly The Pope is the Antichrist the Arch-Bishop and other Prelates are the members of the Antichrist and the Friers are his tail and the usual determination of these other points is contrary unto Scripture and was devised since poison was infused into the Church and not before For these answers the Arch-Bishop condemned him of heresie and ordained him to be punished But the King loved him and caused the execution to be delayed In the mean time Sir John escaped out of the Tower and then a great multitude joyned with him trusting to be free of danger but many both Priests and others were condemned to the fire and would not recant P. Morn in Myster ex Walsing and he shews ex Io. Copgra lib. 2. de Nobilib Henr. that Sir John Oldcastle said in a Parliament England will never be in peace until the authority of the Pope be sent over the Sea He was a learned and eloquent man and published sundry Treatises against invocation of Saints auricular confession the single life of Priests and other errors then waxing Wherefore he was apprehended and brought again to London he was first hanged as if he had been a Traitor and then burnt as an Heretick An. 1417. Io. Fox hath his story at great length in Act. Mon. If we will believe Walsingham at that time were in England 100000. persons professing the same doctrine King Henry the V. writ to Pope Martin An. 1422. there were so many infected with the Heresies of Wickliff that without the force of an Army they could not be suppressed Neither yet left he off to make strict Acts against them under the name of Lollards that they should be punished as Felons and Traitors and so were they pursued Nevertheless many endured the heat of the fire for worshipping God alone for denying the Pope's usurped power for maintaining the lawfulness of communicating in both elements c. Among these are numbred Laurence Redman Master of Arts John Aschwarby Vicar of St. Maries in Oxford William James who is called an excellently well learned young man Thomas Brightwel William Haulam a Civilian Ralph Greenhurst c. Among
change any of their Ceremonies Then he craved the subscriptions of other Nations The Bishops of Menon and Moldoblachia consented but the Bishop of Trapezus refused And the Bishop of Iberia went away privily and before his departure he shewed unto every one of the Bishops that he had Letters from the Patriarch of Antiochia that they should not yeild to add nor diminish an Iota or the least point When he was gone the Pope thought it might help to speak with the Oratour of Iberia privately before the finall conclusion and said unto him I hear that ye are Christians and famous men loving the Church but the Roman Church is the Mother of all Churches and the Governour of it is the Successour of Saint Peter and Vicar of Christ and the universal Shepheard and Doctour of all Christians ye must therefore follow the Mother of Churches and approve what she approveth and be subject unto her high Priest that ye may receive the salvation of your souls c. The Noble-man answered By the grace of God we are Christians approving and following our own Church and our Church hath constantly maintained whatsoever she received of the Doctrine of our Lord Jesus Christ and the Traditions of the holy Apostles and the universall Synods and the most famous holy Teachers of the Church neither hath it declined in any measure from their Doctrine neither hath it added nor impaired any thing But the Church of Rome hath added and transgressed the bounds of the holy Fathers wherefore we have cut her off and departed from her in so much as we behold the purity of the Fathers and hence is she deprived of many and famous children Therefore your blessednesse should with diligence seek those whom you have lost and be reconciled and united with them and this may be easily done if you will put that addition out of the holy Creed which you may easily do since all the generation of the Latines applaud your order and judgement for they esteem you as the Successour of Saint Peter and reverence your Doctrine if then you will put away that additament not onely the Iberians but all the Nations of Christians will be subject and united unto the Roman Church truly and will acknowledge her and thee also as a true disciple of Christ and the prime Sucessour of St. Peter and they all will follow thee with sincere love then shalt thou be the prime Pope and Father of many Christians and then shall be one Shepheard and all shall be one Flock under thee The Pope was confident to have gained this Iberian as a rude and unlearned man but when he heard these words he spake no more The same Iberian went with my Authour to hear a Sermon that was preached before the Pope and then he said unto the other I heard him often name Aristole but I desire to hear of Peter Paul Basile Gregory Chrysostom and such others but what have we to do with Aristotle Aristotle and with some kinde of pity he scorned the Preachers gesture and noddings but more them who would seek union with such Doctours On June 4. the Emperour shewed the subscriptions unto the Pope and hoped that he had given all satisfaction but the Pope said If now ye be brought into acknowledgement of this truth I am glad of it and I wish that your Fathers had been partakers of the same but all this is not sufficient to make up the union there be other differences between us and those must also be amended The Emperour thought this strange and when the Patriarch who had given order to pack up his baggege thinking that all was done heard of the Pope's words he was amazed and June 10. sitting at supper he died and so neither returned home nor saw the Decreet of union which afterwards was penned Some days before his death he sent for some of the dissenters and said The Pope hath promised to pay the money that he oweth us for these five moneths and an half and to send us home in six Ships and the Venetians will send Convoys with us and he hath promised to send twenty Ships in March for any service that our Emperour will imploy them unto this work will be to the great advantage of our Nation and of the Christian World and since all these things have succeeded so happily do not withdraw your consent any more c. Because they did refuse alledging that their conscience and danger of their souls was more dear unto them then all the World he said Behold ye do that I shall never see my Countrey for if my dearest friends be not with me I shall never return I speak unto you as a father and a friend if ye will obey me it shall go well and if not the Synod will take notice of it and will not let you go but will do unto you as ye deserve They answered We are ready to suffer whatsoever the Synod will decern against us After the Patriarch's death the Emperour had all the burthen and dealt with the advice of three onely to wit the Bishops of Russia and Nice and his Secretary The Cardinals went unto him often and importuned him to consent unto other three particulars to be contained in the Decree of union to wit 1. That both the Churches may retaine their own custome of the bread whether leavened or unleavened 2. Concerning Purgatory 3. Concerning the Primacy of the Pope The Emperour consented unto these without the knowledge of any Greek but of those three The Latines did much press the Emperour to take away a Prayer out of the Liturgy concerning the unbloody Sacrifice for they said The bread and wine are consecrated by the words of the Lord Take eat this is my body and therefore to pray after the saying of these words is as if the blessing of the Lord were not sufficient to consecrate the Sacrament Here was much debate at last the Emperour said If ye will believe truth the antient Fathers and all the Eastern Churches have kept this custome as it is in our Books Cardinal Julian said Can your Majesty swear that your Books have not been changed since the days of the Fathers and if you cannot how shall we believe them The Pope also required the Emperour to cause all the Greeks to assemble into his Palace and there he did upbraid them that they wasted so much time and would conclude nothing But neither the Emperour nor other Greeks would yeild in this head but the Bishops of Russia and Nice Then was great debate concerning the form of the Decree in whose name it should be framed the Emperour would have it in his name as the Decrees of universal Synods were wont to be but the Pope would have it in his name after long contention the Emperour must yeild Then the Pope would have them to chuse a Patriarch either an Italian or a Greek The Emperour seeing that the Pope would never make an end if his demands were
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
too wealthy and their successours tooke more pleasure in their wealth then in their industry and piety and when wealth was severed from godliness they became proud and ambitious yet would not want the name of holiness and by the name of holiness with too much wealth they did climbe I will not say unto the highest pinacle of honour but unto Divine honour and were exalted above all that is called God and laid aside even the word of God So that then it might have been said Spernitur à Româ Scriptura novissima Dotum that is when the Romane Church had forsaken piety of conversation purity of worship order of discipline equity of Civill things and all graces or gifts of God lastly she despised the very written word of God Nevertheless God left not men inexcusable nor suffered He them to passe without reproofe by some Witnesses of his Truth even under the grossest darkness And so we have heard not only the Waldenses and such others which made separation from the Church of Rome as the Greeks but some Monks some Abbots some priests some Bishops some Universities some Counsels of States some Parliamens some Councels yea some Cardinals and Popes which were and did continue members of the Romane Church now and then bewailing and declaring the corrupt estate of the Church both in the pretented head and in the body thereof for the greatest part not only in manners rites and discipline but in doctrine also We have heard some professing a desire and attempting a Reformation but were ever hindered by the Popes and court of Rome How then can any man be so impudent if he be not altogether ignorant to say that the Church of Rome hath never erred nor can erre We have heard also some foretelling that a Reformation must bee and shall be yea and some pointing at the very time and year of Reformation We have seen the world prepared for a Reformation by store of antient books printed and spread through Europe by reviving of Liberall Sciences and the prime tongues and by multitude of learned men It followes now to behold how God Reformed his Church not by the direct intention of men but in spite of all his adversaries and as it pleased Him in wisdom for the manifesting of his glory and mercy toward ungratefull mankind PART II. CHAP. I. Of POPES HADRIAN VI. borne in Utrecht of Belgia for his learning and sagacity of judgement was called from Lovan to be Tutour unto Charls the young King of Spaine then he became Bishop of Derthuse and chief Counseller unto Charles and Governour of Spain in the Kings absence and at that time being known at Rome by report only he was chosen Pope January 9. An. 1522. When he was advertised of the election he wrote Letters of thanks unto the Colledge of Cardinals for the good opinion they had conceived of him and whereas three Cardinals were appointed to be sent unto him he desired them to spare their travell for as soone as it might possibly bee he would come unto Rome And because the Senate and people of Rome were displeased that a stranger should have that Dignity he wrote unto them promising whatsoever favour could be expected from him He arrived at Rome in August following In the mean time Soliman the Turk was besieging the isle Rodos And in the seventh moneth carryed it by composition to the great shame of Christians J. Sleidan Comment Lib. 3. adfin It appeares that from Spain Hadrian wrote unto Erasmus to write against Luther and accordingly in an epistle dat Basileae prid jd. Julii An. 1522. ad Jodoc President of the Senate of Mechline he saith Here and there partly by word and partly by epistles I have turned away many from the Lutheran faction and nothing hath discouraged the Lutherans minds so much as that I have openly declared my adherence unto the Romane high priest and disallowing Luthers cause Cheregat was sent with a Brieve as they speak dated Novemb 25. 1522. from Hadrian unto the Princes of Germany shewing that it was grievous unto him that Luther had moved such a stirre and sedition for it concerneth the loss of souls and the destruction of the flock now committed unto him and it is hapned to beginne in the same Country where he was borne which Nation was ever furthest from all supicion of heresy wherefore he craves earnestly that they would helpe to remedy it as quickly as might bee lest through longer delay it happen unto Germany as it did unto Bohem and he promiseth that he will spare neither mony nor travell here in beseeching them that they will every one according to his power do the like seing so many weighty causes may move them heerunto to wit the Glory of Gods holy Name is by this heresy chiefly obscured the rites of the Church are defaced and in a manner abolished and Germany which was wont to have the chief praise of religion now for this revolt cometh into contempt for when they might have easily dispatched Luther and quenched his heresies they have not done it so degenerating from their ancestours which have left a notable example of their vertue at Constance Is it not a most notorious wrong that Luther doth unto them and their forefathers for where as they have followed the religion of the Romane Church now when he condemned that religion he condemned them Let them weigh seriously what those fellowes do intend verily under pretence of Evangelical liberty to take away all Lawes and Magistrates Albeit first he seemes only to impugne the rulers of the Church as tyrannicall and wicked and hitherto they doe craftily hide their intention and traiterously and do flatter Magistrates to the end they may the more freely utter malice against the Clergy but when the clergy are opprest doubtless they will attempt further ..... Luther differeth not much from the sect of Mahomet which permits men to marry many wifes and then to forsake them by which means that wretched hypocrite hath bewitched and allured the greatest part of the world albeit Luther permits not this yet he aduiseth all men which have vowed chastity to marry so giving way unto mans lust that he may have the more to be of his confederacy to the utter destruction of the Commonwealth especially of Germany Therefore it is their part to put in execution the decrees of Pope Leo and of Caesar ...... If any will say Luther was condemned ere he was heard or it is reason the cause should be debated these men think amisse for Christ had taught us the rule of faith and religion whose authority we must follow and not skan the articles of faith by humane reason nor enquire the cause of this or that precept Indeed he is to be heard when he is examined whether he spake thus or thus whether he set forth this or that book but touching the faith and sacraments we may not permit him to dispute nor defend these things which he had written
in Christ Martin Bucer wrote Luther's words so quickly as he could and sent a copy thereof unto Beat Rhenan with these words in the end Luther in the solemnized Synod of his Brethren here was president of a learned dispute in a solemne manner and hath disputed some paradoxes which not only were above the opinion of us all but even seemed heretical for the most part marvelous was his Sweetness in answering incomparable was his patience in hearing and in dissolving knots ye might have seen the witt of Paul and not of Scotus he did so easily bring them all into admiration of him with his short answers that were taken out of the treasury of Divine Scriptures he agreeth in every thing with Erasmus in one thing he goeth beyond him that what the one doeth conveigh closely the other teaches plainly When Luther had returned he publisheth a Declaration of his propositions concerning indulgences and dedicates it unto Pope Leo in his epistle and in another unto the Bishop of Brandenburgh he shewes the motives of that his divulged declaration 1. To calme his adversaries 2. To satisfy the desires of many that he suffer them not to be deceived who think that he asserts all these seeing he doubteth of many of them and in some he is ignorant some he denieth and he asserts none of them pertinaciously And he entreates the Bishop of Brandenburgh to take his pen and blot out as he pleaseth or burn all in a fire seeing he doth only dispute but determines nothing Likewise unto the Pope saith he I do present myself prostrate at the feet of your blessedness with all that I have or am refresh kill call revoke approove disproove I will acknowledge your voice to be the voice of Christ presiding and speaking in you Schultet ibid. Luther had written many of his first propositions according to the current of the time which afterwards he did recall and refute The Emperour wrote unto the Pope advising him to put an end unto these disputations in time and the Pope sent word unto Hierom Auditor camerae then in Germany to summon Luther unto Rome Luther craveth to be examined in Germany in a place and before judges convenient Duke Frederik writes unto Thomas de Vio Card. Caietan the Legate that Luther may be heard in Ausburgh Then the Duke of Brunswyke amongst other invectives wrote that Luther had raised this tragedy by motion of Frederik Duke of Saxony for envy of Albert Bishop of Mentz because he keeps still the Bishoprik of Madenburgh Others said Luther was provoked for the losse of gain to his sect Concerning the first Luther wrote the contrary as is to be seen in his above named Apology in Sleida comment lib. 13 as also histories shew that Frederik was a prudent and peaceable Prince and the choise of Germany after the death of Maxilian but having understanding and following the Rule of Gods Word he preferreth the clearing of the truth in such a matter unto every thing and so when Maximilian and Leo commanded him in August An. 1518. to remove Luther from preaching the Duke considering the matter of Luther's doctrine and searching the sentences of Scripture quoted by him he would not withstand the truth when it was made cleare unto him Nor did he so trusting to his own judgement only but was inquisitive to know the judgement of others more learned and antient especially he wrote unto Erasmus who was then about 58 years of age and famous for learning protesting that he would that the earth did open and swallow him rather than he would mantain any opinion against his knowledge and conscience but he could not permitt an innocent man to be oppressed by these who were seeking their own interests and not the glory of Jesus Christ and therefore he be sought him to declare his judgement freely in these controversies So writes Erasmus in Epist. Roffens Episc dated prid Luc. Ann. 1519. Erasmus answereth at first darkly that in Luther were two faults he smote both at the head and belly of the Church that is the Pope and the monks which two should not be medled with Then the Duke was instant with him to shew his mind more clearly and Erasmus answereth Luther doth well in discovering errours and Reformation of the Church is very necessary the substance of his doctrin is true but his style would be more moderate both in writing and speaking against mens persons Whereupon the Duke wrote unto Luther that he should temper the vehemency of his invectives As for the aim of Luther Paul Langius a disciple of Tritemius and at that time a Monk Citicensis writes in Chronic. saying Martin a very perfect Divine profound incomparable endeavours to bring sacred Theology unto its originall dignity and primitive purity as also unto the Euangelicall sincere and simple innocency all seculare Philosophy being put clean away ..... he followes Simon de Cassia a most Christian Divine in former times despising all Philosophy teaches the Holy Scripture most purely declaring continually the most reverend and almost not-heard mysteries of Gods Word he became most famous through the world albeit like another Jerom he wanted not the envy of enemies and persecution of the Scholasticall Divines And the same Langius speaking of Carolstadius Luther and Melanchton saith They most purely do treat of Divinity the wheat of Gods Word without al chaff that is without all Philosophy and mixture of Syllogismes they have the Sacred Scriptures and especially the Gospell of Christ and epistles of Paul for their principles and foundation with the study of learning they powre into the breasts of their disciples the fear of God and seeds of all vertues by their word example and pen. And lest any should say that he speakes of them before their separation he addeth about the year 1520. He by his doctrin and admired preaching brought indulgences to nothing and called them altogether into doubt and diverted the people from buying affirming that they were not necessary unto salvation nor were availeable unto forgiveness of sin but were a neglecting of repentance and a casting loose and an impediment of all works of piety nor was such a treasure of the merits of Saints known in the primitive Church for the space of 1000 years and more .... affirming also that the Church of Rome is not the first and head of all Churches de Jure Divino and therefore unto this present time they persecute him like another Athanasius ..... and he hath taught other rare and sublime things which not only some Romanists but many of the most learned especially the Thomists cease not to maintain Nevertheless Martin a most learned and wise Divine in our age confirming and proving his doctrin by testimony of the Gospell and of the antient Orthodox Fathers hath remained invincible hitherto This and much more is written by that Monk not affirmatively but by admiration and doubting after the manner of many as he speakes untill it be decreed by
Brethren and did conferre in the doctrin of faith of them he writes unto Nicol. Hausman to 2. epist pag. 167. saying Pighardi judge so of the sacrament that Christ is not bodily under the bread as some say they have seen blood and the babe there ..... but spritually or sacramentally that is he that receives the bread visibly verily receives naturally the blood of him which is at the right hand of the Father but receives it invisibly I can not blame them more for this And that they do not worship the bread they say it is for the same cause that he is not there visibly as we speak of seeing but invisibly and he is at the right hand of the Fathet Here is the Bohemians their judgement and Luthers approbation thereof Then Ab. Schultet in Annal. ad Ann. 1524. shewes that when Andrew Carolstad was still at Wittembergh he was scandalised at some words of Luther who said Christ is in the bread of the Supper tantus quantus in cruce pependisset so bigg as he did hang up on the cross and that this was an occasion of alienation of their minds We have seen other causes of their schisme On August 22. Luther preached at Jena against the fanaticall spirits of Anabaptists pretending revelations and at that time he said Of the same Spirit are the breakers of images and Sacramentaries Carolstad was present and took these words as spoken against him because he had noted and challenged Luther upon these former words After Sermon they meet in an Inn and in end Luther provoketh Carolstad to writ concerning that question of the Supper and so began that Sacramentary strife Luther hath written of that Conference at Jena one way Scultetus saith falsly and Martin Rheinhard preacher at Jena at that time hath writen of it another way Within two dayes Luther went to Orlamund where Carolstad was preacher at that time but he would not speak with Carolstad yet some of his hearers disputed with Luther and did maintain that what they had done in breaking down images was warranted by the word of God so that Luther went away being almost ashamed Not long after by the means of Luther and at command of John Frederik Duke of Saxony Carolstad was exiled out of Thuringia and so was Rheinhard who had written the Conferences at Jena and Orlamund Carolstad wrot Letters unto Orlamund these were read in a publick meeting and all the people did weep at the reading of them the subscription of the two Letters was this Andrew bodeynstein neither heard nor convicted yet exiled by Luther Bodenstein was his fathers sirname When Luther heares of this subscription he writes to Amsdorfius saying you see how I which should have been a Martyr am come so far to make martyres you can scarcely believe how largely this doctrine of Carolstad concerning the Sacrament hath spread Carolstad went to Basile and there he converseth with the Anabaptists only and set forth sixe little books concerning the Lords Supper Upon which occasion Erasmus wrote unto Henry Stromer 4 id Decembr saying Carolstad hath been here and scarcely did visite Oecolampade he hath set forth sixe little books the printers were imprisoned on the third day after at the command of the Magistrate especially because as I heare he teaches that in the sacrament the very body of Christ is not None can endure this for the vulgare sort are offended that God is taken from them as if God were in no place unless he be under that signe and the learned are moved by the words of holy Scripture and decrees of the Church This business will breed a huge tragedy when we have too many tragedies So far he The sum of Carolstad's doctrin concerning the Supper is The body of Christ neither is nor can bee eaten with the mouth but there is a celebration of the remembrance of his body broken for us and of his blood shed for us So he acknowledges a figurative speach in the words of institution and the word This he expoundes not of the bread but of the body as if the meaning must bee Take eat this bread in remembrance of mee for here is the body that was given for you He addeth there must be a trope necessarily lest we be forced to maintaine that the bread was crucified for us and that the Scripture commandeth us to eat his flesh which is false and that flesh profiteth which is also false and that his body is given and broken for us in the use of the Supper which is also false In the book which he called Of the un-Christian abuse of the bread and cup of the Lord he pleadeth against their errour which bid men seek remission of sin in the sacrament and he asserts that the Sacrament should be often celebrat to declare the Lords death and the annunciation of his death to flow from the remembrance of Christ and this remembrance to flow from the discerning of his broken body and shed blood and that the body is discerned and not the bread or the sacrament when we distinguish his body and blood from other bodies and bloods and that we then discern the body and blood of Christ when we consider that his body was broken for us and his blood was shed for us they who consider not these things are guilty of the body of the Lord even as the wicked men which killed him because such do eat of the bread of the Lord and drink of his cup Therefore a man should examin himself to wit whether he thinkes rightly upon the death of Christ and whether he be such as Christ would have him to bee He denieth also that the sacrament can be called an earnest or pledge of redemption by Christ because what is proper unto Christ and his Spirit should not be attributed unto the bread and wine and the Scripture saith not that consciences are quieted by the bread and wine but rather the Apostle commandeth that a man should first examin himself and then eat of that bread which examination were superfluous if one were made more sure of the remission of his sin by the Supper The Senate of Zurik were offended at the newness of this doctrine and therefore had forbidden the selling of these books But both Zuinglius and Oecolampade had spoken of a trope in the words of institution long before they knew how to make it cleare and thereupon Zuinglius in a Sermon exhorts the Magistrat to let the books pass and be read that so the victory of truth may be the more ingenuous and he said Carolstad was lyke unto a souldier which hath arms and a good mind to fight but hath not skill of arms and puts his helmet on his shoulder and takes his brestplate as a buckler in his hand .... so Carolstad is sensible of the truth but because he knowes not throughly the proper nature of tropes hee disposeth and places the words not in a right ordet Likewise Oecomlapade wrote unto severall friends
follow The King replieth Martin Luther and John Caluin professed to differ from the Church of Rome in fourty Articles and of these 40. they differed between themselves in one only wherefore both parties should bend their mind first against the Pope that when he is overcome they may seriously consider confer and come to agreement in that article and so at last the Church may enjoy the primitive purity XLVI In the end of August An. 1561. according to the Decree of The Conference at Possiac 1561. that great Counsel began the publick Conference in Possiac the Prelates brought their Clergy from all parts of France to dispute the Articles in controversy and a safe conduct was granted unto these for the Reformation There was the King and his mother and his brother the Duke of Orleance and his sister Margarit and the King of Navar and his Queen and the Prince of Condee with other Peers the Cardinals of Lorrain and Turnon with arch Bishops and Bishops about 50. besids many Deputies from other Prelates and a great number of Popish Doctors from the Reformed Churches were sent Peter Martyr then Minister at Zurik Theodore Beza Minister at Geneve Augustin Marlorat Mi. at Roan Nic. Gelasius Jo. Merlin and others about twenty The Ministers began with a Supplication unto the King that the disputation might have places hortly and those conditions be observed the Prelates sit not as Judges but the King and his Counsellors by his authority should rule and order the Conference 2. that the controversies be examined according to Gods Word only 3. what ever shall be determined it should be written by the Kings Notaries in his publick Commentaries After some dayes the Queen promised in the Kings name that these should be performed The Prelates complain and said Such liberty to dispute should not be granted unto such who are already condemned Thus the dispute was differred some dayes The first Session began September 9. The King in few words did shew his grief for the troubles of the realm and exhorted them to declare what things had need of Reformation and he promised to maintain their liberties with no less care then his Ancestours had done The Chancellor did more fully shew that the Kings will is according to the endeavours of his Ancestors to remove controversies of Religion and albeit their aimes was such yet the success was not as they wished but rather more troubles waxed wherefore he wisheth now that all men would diligently apply themselves to setle these troubles in time for this end he had called them and in his Royal person did accompany them that all things both of doctrine and manners may be reformed especially by this publick Conference And to look for remedy from a general Councel it is as vain as if a sick man having sufficient helps at home would travell into the Indies for it we may provide better for ourselves then others of forrein Countries can do they know not so well our cause nor condition of our people and greater profit hath often come by National Councels then by the general Wherefore let the Disputants on both sides joyntly aime at concord in the trueth let not the greater party despise the lesser neither let any man use curiosities but judge of every thing by the Word of God only Albeit the wished fruit do not follow yet this good shall ensue that all pretext shall be taken from those who complain that they are condemned unheard c. Osiand Lib. cit c. 46. ex Beuther The Cardinal Turnon in name of the Prelats gave thanks unto the King and Queen and Princes that it had pleased them to call this Conference and to honour it with their presence But at that time he was not ready to speak of the matter propounded nor would speak of it untill first he were advised with his Collegues the Cardinals Archbishops and other Prelates and seeing the Chancellor had at Royal command delivered such words he craves a coppy in writ to the end they may consider of them The Cardinal of Lorrain craved the same The French Commentar Lib. 3. Then the Ministers were bidden to speak Theodore Beza fell down on his knies and prayed publickly then after the preface for attention he spoke generally of Religion and nameth some particulares wherein both parties agree then the differences 1. in the matter of salvation which we said he in name of the Ministers ascribe wholly unto Jesus Christ 2. we differ not in the necessity of good works but in the original from whence we are able to do them and what are good works and to what use are they done 3. of the authority and perfection of Gods Word 4. of the nature and number of the sacraments so of transsubstantiation and Ecclesiastical discipline In the end he fell on his knees again before the King and presented the Confession of faith which the French Church had penned An. 1555 and had presented unto King Francis In this oration when he was speaking of the Lords Supper he said If we consider the distance of place the body of Christ is so far from the bread and wine as heaven is above the earth At these words the Prelats were so commoved that they began a-disturbance and were silenced untill he had come to an end Then Turnon with indignation said For reverence unto the Kings command they had consented that those new-Evangelists should speak but not without sting of conscience for it was no doubt but they would vent things unworthy of the Kings most Christian ears and scandalous unto many Therefore the Prelats beseech the king that he would not believe the words of that fellow and suspend his judgement untill the Prelats shall give a clear demonstration of the trueth if he will appoint the time And if it had not been for reverence unto his Majesty they would not have heard that mans blasphemy but have gone away And they beseech the king to continue in the faith of his forefathers the which he prayed the Virgin Mary and all the Saints in heaven to grant Lib. cit The Queen being desirous to appease the Prelats said No thing should be done without the advice of the King and his Councellors and Parliament of Paris neither do they intend a change of Religion but to abolish dissensions In the next Session September 17. the Cardinal of Lorrain spake in name of the Prelats he made choise of two articles of doctrine of the Church and the Masse of the Church he said The Church consists not of the elect only because in the Lords barn chaff is mixt with the wheat and nevertheless the Church can not err but if some part do err the body should be preferred before a corrupt member if any evill shall creep-in we should have recourse unto antiquity and the Mother Churches amongst which the Church of Rome always hath had the first place If any thing be amiss in any particular Church against the ignorance of
with greater audience than ever he had before There the Earles Marshall Glencairn and others advise him to write unto the Regent an exhortation unto the hearing of Gods word He obeâ—etâ— them but it was in vain He is called by his flock at Frankford to return he goeth against the mind of many but promiseth to return if they abide constant in the trueth Then the Bishops summon him again for no-compearance they burn him in effigie at the cross of Edinburgh in July An. 1556. He wrote his appeal and caused it to be printed and directed it unto the Nobility and Commons of Scotland William harlaw preaches publickly in Edinburgh so did John Douglas a Carmelite and sometimes in Lieth Paul meffin preacheth ordinarily in Dundy and many leaving the Cloisters preach in all parts of the Country and the number of professors of Reformation was multiplied When the priests saw that they were much deserted they complain unto the Bishops and the Bishops judge it vain to summon these Preachers for heresy therefore they complain unto the Regent and accuse the Preachers of mutiny and sedition The Regent knew that the multitude of all sorts were earnest that way and saith It is safer to delay for a time all contrary course let the hereticks have some way and wee shall wait our opportunity Buchan Hist Lib. 16. V. After the death of King Henry followes a blessed Reformation in Publik Reformation in England under King Edward England for he had caused his young son Edward to be well instructed by Do. Cox and Edward L. Herford who then was called Protectour of England and Duke of Somerset both loved the Reformation and did his endeavour that the true light of the Gospell might shine everywhere He had a good helper Tho. Cranmer archb of Canterbury The King also was of singulare gifts above his age one of the rarest Princes that had been in many ages yea it is doubted if ever he had an equall in prudence besides his knowledge of Sciences and languages Greek Latine and French So he as another Josias purgeth the temple of the Lord from Popish idolatry and false invocation and would have brought it to greater perfection if time and life had answered unto his godly purpose It may be easily conceived how difficult it was to Reform all things at the first when the greatest part of the Privy Counsell of the Bishops and Nobility were open or close Papists but his purpose was not to leave one hooâ—e of the Romish Beast and did forbid that the Masse should be permitted unto his sister In â— is first year by authority of Parliament the sacrament of the Lords supper was administred unto the people with both elements and Cranmer did translate and in some measure purge the Missal and Breviary In the second year that book under the name The book of common prayer and administration of Sacraments was by act of Parliament to be used in all churches and chappells and that none practize nor speak against it nor any part of it Providing also that they who are acquainted with other languages may use that which they understand best in chappells but not in parish-churches In this third year an Act was made against all books called Antiphoners Missals grailes processionals manuals legends pies portuisses paimers and other books whatsoever used before for service in the Church of England in English or Latine other than were then or after shal be set forth by the King Item against all images of stone timber alabaster or earth graven carved or painted in any church or chappell except only images or pictures upon any tombe for monument only of any person which had been of good reputation The book of Common prayer was some what amended in the year 1552. He put the Popish Bishops and priests to silence and removed them from their Benefices Boâ—er Bishop of London was removed and for contumacy was condemned to perpetuall prison in the Tower and Do. Ridley became Bishop of London Gardener was deposed from Winchester c. But he killed none yea when the Counsell would persuade him to burn a woman Joan butâ—her he said What will yee send her quick to the Devill in her errours When the Reformation was first intended a generall Visitation of the Bishopricks was made by certaine prudent and learned men which were appointed Commissioners for severall Diocies and unto every Company two or three preachers were adjoined to preach at every Session and dehort the people from their wonted superstition and inform them in the trueth And that they might proceed the more orderly in their Commâ—ssions or visitations 32 persons as in the time of King Henry VIII were appointed to prescribe certain instructions and orders of Visitation The troubles in Germany at that time did contribute by the gracious providence of God to the furtherance of the Gospell in England Tho. Cranmer by Letters brought Martin Bucer Paul Fagius Peter Martyr and other learned men in the year 1548 and 1549 their coming was most acceptable unto the King country Fagius an expert Hebrician and Bucer were sent to be Doctors in Cambridge and Martyr was designed Reader of Divinity in Oxford But as Theod. Beza in â—esp ad Fr. Balduin Vol. 1. Tractat. Pag. 322 edit An. 1570. hath observed in epist Buceri daâ—ed Cantabrig Januar. 12 An. 1550 concerning the purity of rites the advice of no forreiner was sought what they could do they did not fail both by word and write to advise the people to chuse good Pastours and to endeavour more purity both in doctrine and rites but some through mans wisdom and vanishing thoughts would glue God and Belial with the leaven of Antichrist And John à Lasco a Polonian was then a preacher of a Dutch congregation in London he in his preface before his book de Ecclesiastico ordine saith That most holy King was desirous to have the whole Religion so reformed throughout aâ—â— the king â—om that he was carefull of no other thing almost but because some Lawes of the country were in the way that the publick rites of Divine worship especially which had been in use under Popery could not be purged out as the King himself would and I was instant for the forrein Churches it pleased them at last that the publick rites should be purged out of the English churches by degrees so soon as they could by the lawes and in the mean time forreiners which in this respect were not so tied unto these lawes of the Country should order their churches freely and without any respect unto the rites of tâ—e Country if their doctrin were only Apostolicall for so it may come to passe that the English churches also might be moved by unanimous consent of the Estates to embrace the Apostolical purity and some tooke tâ— is so ill that they did strive against the Kâ— purpose So far he yea they did so strive and were so malicious that they did accuse the Duke of
God and triall thereof of whom wee have experience that they do minister truly according to the institution of our Saviour And now Madam the Bishop of Santandrews by the corrupt Counsell of most wicked and ungodly persons hath given forth his letters of summons against our Ministers to compear in Santandrews or otherwhere such day as he hath appointed in his letters the copy whereof being required was refused to underly the most corrupt â—udgement of them whose Counsell in this cause he doth most follow And knowing how dangerous a thing it is to enter under the judgement of enemies wee can not suffer them to enter under their hands nor to compeare before them unless they be accompanied with such as may be able to defend them from the violence and tyranny where of wee have now experience But to stop all tumults and other inconvenients that may thereby occurre wee most humbly offer ourselves and Ministers to come before your Grace and Counsell to abide tryall in all things that they have to lay unto the charge of us and our ministers according to the word of God Beseeching your Grace as you ought of duty and as you are placed of God above his people take our cause or rather the cause of God to be tryed most justly according to the holy Scriptures before yourself and put inhibition to the said Bishop to proceed further untill tryall be taken as said is Unto the which your Gr. shall find us at all times ready as shall please you to command and your Gr. good answer wee most humbly beseech Another step of the first publik Reformation in Scotland This supplication had no answer as they did expect Then the Counsell conveening they did agree to hazard their lives and estates in advancing the cause of Religion and after deliberation what were fittest first to do they conclude these articles 1. that in all parishes the Curate should be caused to read the prayers and Lessons of the old and new Testam on sundays and festivall days conform to the book of Common prayers and if the Curate be not qualified or refuse another shall be chosen to do the same 2. preaching and interpretation of Scriptures shall be used only in private houses after a quiet manner untill God shall move the Queen to grant further liberty It was performed accordingly in many towns and parishes to the great offense of the clergy who complain unto the Regent and were answered that it is no fit time to enter into these matters but ere long she wil find occasion to put order unto them Archbald Earle of Argile had been in the Councell at the making of these Acts and the Bishop of Santandrews sent a letter unto him shewing the perill whereinto he casts himself by that open defection from the Church willing him to rid himself of that defamed and perjured Apostat John douglas whom the Earle had chosen to be his Minister and offering to provide unto him a learned and wise Preacher for whom he would lay his soule in pawne that he shall teach no other but true doctrine and agreeable to the Catholick faith The Earle answered he feared no perill to himself nor his house having resolved to live in obedience to his Prince and to serve God alâ—well as he could according to his word as for the alledged defection seing it hath pleased God to open his eies and give him the knowledge of his truth which he takes as a token of his favour he will not forsake it for fear of any inconvenients and that man he had named he had heard him teach the doctrin of Christ condemne idolatry adultery fornication and the like vices as he is ready to give account whensoever he shal he cited but to call him defamed and perjured there was no reason seing he was not declared to be such by any Sentence and if formerly he had taken any unlawfull oath he had done much better in forsaking it than if he had observed it and whereas he had profered unto him some learned man he gave him thanks seing is so great necessity of labourers in the Lord's harvest but he understood his meaning and minded not to be led with such teachers In end he wished he would not beginne the battell with him whereof the event may be doubtfull but that he knew God is God and shall bee still whatsoever the craft of man can work or devise The Bishop receiving this answer communicates it unto the chief of the clergy who began to think upon other defenses and they summon some Ministers to compear at Edinburgh the 20 of July especially Paul meffan Preacher 〈…〉 So many people did conveen that the Bishops thought best â—â—â—delay all process except that they condemned the absents and summoned them to compear on September 1. with promise of pardon if they will recant their errours Buchan hist lib. 16. The feast of S. Giles was then approaching for the custom was on Septemb. 1. to carry the image of their Paâ—â—â—â—-Saint through the town with drums trumpets and other musicall instruments and to envite nighbours unto feasting and great drinking At that time the Clergy did entreat the Regent to honour the solemnity with her presence and she fearing some tumult consents to accompany the procession but when the time of solemnity was come the image could not be found This made a stay till another little image was brought from the Gray Friâ—rs the people in mockery called it young S. Giles They go-on with this and the Regent went with them till the procession was nigh ended So soon as she went to dinner some young men drew neer making shew to help the bearers and perceiving by the motion the image was fixed to the Fertor they threw all to the ground then taking the image by the heels they dash it against the stones untill they break it into pieces the priests and friers runne away to make shew of violence but when no danger did appeare they come to the striet again And albeit the clergy were out of all hope to stand yet to put the fairest face on their condition they conveen and delay their censuring untill November 7. In the mean time who were most foreward for Reformation went through out the Shires exhorting all men to take the Reformation to heart and that they would not suffer themselves nor friends to be oppressed by a few priests and assuring them of victory if the cause be handled legally or if violence be vsed they shall not be inferiour Vnto so many who were willing they offered a bonde to subscribe which they had drawn up conforme to the act of the Councell The subscribers were called The Congregation which name became more famous In November a Parliament for articles of the marriage betwixt Francis Daulphin of France and Queen Mary was to be conveened then they knowing by the return of the subscriptions that the Countrie for the most part was enclined that way resolve to make
and gray Friers but hearing of the sudden coming of the Lords he fled and the Monasteries were plundered before they came and God put such a fear into the adversaries hearts that they did all flee to Dumbar Then the Regent gave forth a Proclamation declaring that where as a seditious â—umult was raised by some of the Lieges under pretense of Religion she had made offer to call a Parliament in January next or sooner for establishing an universall Order and in the mean time to suffer every man to live at liberty of conscience But they reiecting all reasonable offers had by their actions clearly shewd that it is not Religion they seek but the vsurpation of the Crown as appeares by that they had received and sent messages from and into England and now have possessed the palace of Halirudhouse and the Mint-house Wherefore She commanded all persons to forsake them and live obedient unto authority or els they shall be reputed traitours to the Crown As also that party caused it be rumored that these Lords had conspired to deprive the Queen Regent of her authority and the Duke of his tittle of succession unto the Crown These rumors prevailed so that many began to shrink away Therefore they did clear themselves by their Letters unto the Regent and open proclamation unto the people declaring that these misreports had flowed from their enemies and were most false seing their intentions were no other but to abolish superstition which is contrary unto the Word of God and to maintain the Pâ—eachers of the truth from the violence of wicked men And if She would use her authority to that effect they shall continue al 's obedient subjects as any within the realme Then the Regent trusting to gain some what by conference did offer a safe-conduct to any they pleased to send Two A Conference were sent to petition liberty of their consciences the removing of unable Ministers licence of publick preaching without molestation untill by a general Councell lawfully convâ—â—ned or by a Parliament within the realm all controversies of Religion shall be decided and to remove the French Souldiers These propositions were not pleasing yet made She no shew of dislike but using gracious words she craved to speak with some of greater authority and namely the Earle of Argile and Lord James For said She I still suspect there is some higher purpose amongst them than religion The Lords would not consent that these two should go unto her because one of her chief attendants was said to have bragged that before Michaelmes these two Noble men shall lose their heads This not succeeding it was agreed that sixe persons on each side should meet at Preston The first day nothing was concluded for the Queen seeming to yeeld unto the free exercise of Religion would have it provided that where she hapned to come the Ministers should cease and the Masse only be used It was answered This were to leave them no Church for the Queen might change the place of her residence and so could there not be any certain exercise of Religion The next day the Lord Ruthven and Pittarrow were sent with this answer As they could not impede her to use what Religion she pleased so could they not consent that the Ministers of Christ should be silenced upon any occasion much less that the true service should give place to idolatry wherefore they humbly crave as they had oft liberty to serve God according to their conscience and to remove the French Souldiers or els there can be no solide peace The Queen said She wished peace but gave a direct answer to none of the points At this time the Commons were scattered for want of victualls and Gentle men being constrained by lack of furnishing and partly hoping for a finall agreement had returned after so many months unto their dwellings but the Noble men resolved to abide at Edinburgh till matters were fully composed Now newes came that Henry II. King of France was dead This put the Lords in better â—â—pe but made them more careless for as if there were no fear many wâ—nt home and they who remained lived secure without any watch But the Queen became more watchfull observing al occasions of advantage and hearing of the solitude in Edinburgh hasteth thither with her companies The Lords hearing thereof are doubtfull if they leave the town the Church which was then established in some measure would be cast down therefore with the small number they had they put themselves in order at Craigingat to impede the Frenches The Duke and Earle of Morton were conveying the Queen and would have composed things only that day they kept the parties from an open conflict The next day the Queen having lodged in Lieth prepared to enter the town at the West port and the Lord â—rskin who till then had been neuter and had the Castle threatned to play upon them unless they suffer the Queen to enter without trouble Hereupon after consultation it was thought safer to take an appointment albeit the conditions were not such as were wished than to hazard battell betwixt two such enemies After long talking five articles were penned which they craved 1. No member of the Congregation should The articles of appointment â—n Lieth be troubled in life lands or possessions by the Queen's authority noâ— any Judge for any thing done in the late Innovation till a Parliament which shall begin January 10. had decreed things in controversy 2. idolatry shall not be erected where it is at this day suppressed 3. Preachers shall not be troubled in their Ministry where they are already established nor stopped to preach wheresoever they shall chance to come 4. No bands of men of warr shall be layd in garrison within Edinburgh 5. French men shall be sent away at a convenient day and none other shall be brought without consent of the Nobility and Parliament These articles were granted and the Queen addeth 1. the members of the congregation excepting the indwellers of Edinburgh shall leave it the next day before ten a clock 2. they shall render the Mint-house at that time 3. the Church-men shall take up and freely dispose of the tyths and other profits of their Benefices until January the tenth The next day July 25. the Lords went to Sterlin The Duke and Earle of Huntley met with them at thâ— Querry-hols promising if any part of the appointment shall be violated they shall join New Policies all their forces for expelling the Frenches The Queen was thereafter more carefull then formerly to observe the conditions but went about many wayes to reâ—stablish the Masse and bring the favourers of Religion into contempt In Edinburgh she employeth the Duke and Huntley and Setoun to deal with the Magistrates to appoint some other Church for their preaching and let the Church of S. Giles be for the Masse They answer That were a violation of the articles The others reply The Queen will keep
all the conditions but craves this as a favour only or at least that they will permit the Masse there before or after noon They answer They will never yeeld that the Masse enter there again or if violence shall be used they must suffer and use the next remedy Then another device was invented the French Captains and Souldiers made their walks in time of prayer and preaching and did laugh and talk all the time that the preachers could not be heard This was patiently disgested knowing that they sought an occasion of trouble In Lieth they cut the pulpite into pieces and set up the Masse and in the Abbey-church by force they hindred the Common prayers and wheresoever they came they made disturbance and withall they dispersed a rumor both in France and in the Country that the Congregation intends an open rebellion and to set up Lord James in place of the lawfull Queen At the same time letters were brought from the King and Queen unto L. James full of exprobrations and menacings Ere the Letters were delivered the Lords had drawn up a third band at Sterlin August 1. in this manner Wee foreseeing the craft A third bâ—nd and slight of our adversaries who try all wayes to circumveen us and by privy means intend to assault every one of us particularly by fair heights and proâ—â—ses thereby to separate us one from another to our utter ruin and destruction For remedy thereof wee faithfully and truly binde us in the presence of God and as wee tender the maintaining of true Religion that none of us shall in time coming pass to the Queen Dowager to talk or commune with her for any Letter or message sent by her unto us or yet to be sent without consent of the rest or common consultation thereupon and how soon either Writing or message shall come from her unto us with all diligence wee shall notify the same one to another so that nothing shall proceed there in without common consent of us all And because they had observed that the Regent and Bishops intend nothing but deceit they resolve to seek the aid of Christian Princes if they shall be any more pâ—rsued and first they would begin with Queen Elisabet as nearest and of the same Religion and sent two Messengers into England They appoint the next meeting at Sterlin September 10. and go to their own houses for the most part Now what were the contents of the Kings Letters which for brevity I omit may appear from the answer of Lord James which is L. Iames his Letter to the King thus SIR my most humble duty remembred Your Majesties Letters I received from Parise July 17. importing in effect that your Ma. doth marvell that I being forgetfull of the graces and favours shewed mee by the King of bl memory your Ma. self and the Queen my Soverain have declared myself head and one of the principall beginners of these alledged tumults and seditions in these parts deceiving heerby your Ma. expectation in all times had of mee with assurance that if I do not declare by contrary effect my repentance I with the rest that have put or yet put hand to this Work shall receive that reward which wee have deserved Sir It grieves mee very heavily that the crime of ingratitude is laid to my charge by your Ma. and the rather that I perceive the same to have proceeded of sinister information of them whose part it was not to have reported so if true service past had been regarded and as for repentance and declaration of the same by certain effects that your Ma. desireth I shew my conscience persuades mee in these proceedings to have done nothing against God nor the dutifull obedience toward your Ma. nor the Queen my Soverain Otherwise it should not have been to be repented and also it should have been repented already according to your Majesties expectation of mee But your Ma. being truly informed and persuaded that the thing which wee have done makes for the advancement of Gods glory without any manner of derogation to your Majes due obedience Wee doubt not but your Ma. shall be well contented with our proceedings which being grounded upon the commandement of the eternall God wee dare not leave the same unaccomplished only wishing and desiring your Ma. might know the same and the trueth thereof as wee are persuaded in our consciences and all them that are truly instructed in the eternall word of our God upon whom wee cast our care from all dangers that may follow the accomplishment of his eternall will and to whom wee commend your Ma. beseeching him to illuminate your heart with the gospell of his eternall truth to know your Majes duty toward your poor subiects Gods chosen people and what you ought to crave justly of them again for then wee should have no occasion to fear your Majes wrath and indignation nor your Majes have suspicion of our obedience The same God have your Ma. in his eternall safeguard At Dumbartan August 12. 1559. This Letter was delivered unto the Regent she opened it and having read it said So proud an answer was never given to King nor Princesse and Buchanan saith but contrarily many did judge it within the bounds of modesty especialy where he was upbraided with graces and favours whereof he had not received any but such as were common unto all strangers At that time came a thousand souldiers from France to Lieth and reporte that moe were coming and the Earle of Arran eldest son to Duke hamilton came thorough England having heard in France that the Cardinall of Lorrain the Qeen Regents brother had said in the Parliament of Paris as he was inveying against the Protestants that they shall shortly see punishment executed on some who is in honour equal to Princes and calling to minde that lately he had spoken freely with the Duke of Guise in the cause of Religion came away privately and after his departure his younger brother was apprehended and imprisoned And he dealeth with his father to forget old quarrells and joyn with the Lords of the Congregation and so both came to the meeting at Sterlin Where the Lords understand that the Queen was fortifying Lieth for a Magazin and a safe haven for receiving French ships as again 2000. men were landed under the command of Mon. de la Bross and with him the Bishop of Amiens under the colour of Ambassadours When these were come the Regent was heard say Now shall I be avenged on the enemies of the Saints and of Authority And the French men began to brag as if all were their own one was called Monsieur de Argile another Monsieur Le Prior c. and the indwellers of Lieth were put forth both Protestants and Papists And nevertheless the Regent caused to make a proclamation that she intendes not to violate the Appointment in the least point but only to preserve peace and dutifull obedience if the Congregation will likewise keep
and the man made the matter so plain that all doubt was removed Then those Judges for this odious crime did deprive him of all function within the Church of Scotland and for his contumacy in not appearing before them did excommunicat him The author of the The Histor of Reformat saith this is recorded not only for a warning example unto others but likewise that the world may see what difference is betwixt the Church of God and the Romish Church seeing many of their Bishops and Priests yea and Popes are known to be guilty in such crimes and no way censured XVI The Papists at Easter An. 1563. began to say Masse more boldly than before namely John Hamilton Bishop of Santandrews the Prior 1563. Masse is practised of Whithern and many other priests monks This was offensive to many and therefore the Shirefs and others which had civill power especially in the West parts resolve that they will not complain to the Queen nor Counsell but execute former proclamations against the sayers of Masse and so some priests in the West were apprehended The Queen The QueeÌ„ conferrech a I. Knox. was offended and sent for John Knox to come to her in Lochlevin and dealt with him that he would persuad the people and especially the Gentle men of the West Country not to punish any man for using what Religion they please John answereth If her Ma. would punish malefactors according to the lawes he could promise quietness upon the part of all which professe the Lord Jesus within Scotland but if she thought to delude the lawes he feareth some will let the Papists understand that they shall not be suffered to offend Gods Majesty without punishment When â—he Queen heard these and other words to this purpose she takes another course and directes summons against Masse-mongers in the straitest form with expedition to compeare on May 19 one day before the Parliament The Bishop of Santandrews the before named Prior the Parson of Saucher and others do compear At first the Bishop refuseth to answer before Civill Judges yet in end they all come into the Queens will and She designes them to severall prisons Then said some See what the Queen hath done the like was never done within this realm we doubt not but all shall be well Others fore spake things as it came to passe that it was but deceit and so soon as the Parliament is ended the Papists will be set at liberty and therefore advised the Nobility that they be not abused Many had their private business to procure in the Parliament especially the Act of oblivion and they said They might not urge the Queen at that time for if they did so she will hold no Parliament and what then may become of them and their friends but let this Parliament passe over whensoever the Queen craves any thing as She must do before her marriage Religion shall be the first thing that shall be established Much was spoken against A Parliament that politicall delay but in vain An act of oblivion was past of all things done in the publick cause from the year 1558. till September 1. in the year 1561 Manses and gliebs were appointed for Ministers adultery to be punished with death of both persons but nothing for establishing of admonition unto the Nobility Religion In time of this Parliament John Knox said in a Sermon before maâ—y of the Nobility and other members My Lords I praise my God throgh Jesus Christ that in your presence I may powr forth the sorow of my heart yea yourselves shall be witnesses if I make any ly in things by past from the beginning of Gods mighty works within this realm I have been with you in your most desperat tentations ask your own consciences and let them answer before God if that I not I but Gods Spirit by mee in your greatest extremity willed you not ever to depend upon your God and in his name promised unto you victory preservation from your enemies if yee would depend upon his protection and prefer his glory before your lives and wordly commodities in your most extreme dangers I have been with you Santiohnston Couper-moore and the charges of Edinburgh are yet recent in my heart yea that dark and dolorous night when all you my Lords with shame fear left this town is yet in my mind and God forbid that ever I forget it What was my exhortation unto you and what is fallen in vain of all that ever God promised unto you by my mouth yee yourselves live and testify There is not one of you against whom death destruction was threatned perished in that danger and how many of your enemies hath God plagued before your eies shall this be the thankfulness that yee shall render unto your God to betray his cause when yee have it in your hands to establish it as you please Yee say The Queen will not agree with us Ask yee of her what by Gods word yee may justly require and if She will not agree with you in God you are not bound to agree with her in the devill Let her plainly understand so far of your mindes and steal not from your former stoutnes in God and he will prosper you in your enterprises But I can see nothing but a recooling from Christ Jesus that the man that first and most speedily fleeth from Christs Ensigne holdes himself most happy Yea I hear some say that we have nothing of our Religion established by law nor Parliament albeit the malicious words of such can neither hurt he trueth of God nor yet us that thereupon depend yet the speaker of this treason committed against God and against this poor common wealth deserves the gallowes for our Religion being commanded and so established by God is received within this realm in publick Parliament And if they will say It was no Parliament we must and will say and also prove that Parliament was al 's lawfull a Parliament as ever any that passed before it in this realm I say If the King then living was King and the Queen now in this realm be lawfull Queen that Parliament can not be denied And now my Lords to put an end to all I hear of the Queens marriage Dukes Brethren to Emperours and Kings strive all for the best gain But this my Lords will I say note the day and beare witnes hereafter Whensoever the Nobility of Scotland who professe the Lord Jesus consents that an infidell and all Papists are infidels shall be Head to our Soverain ye do so far as in you lieth to banish Christ Iesus from this realm yea to bring Gods vengeance upon the Country a plague upon yourselves and possibly yee shall do small confort to your Soveraigne This manner of speaking saith the History of Reformation was judged intolerable both Papists and Protestants were offended at it and some posted to give the Queen advertisement that Knox had spoken against her
Greek who had made apostacy and turned to Mahumet and when Amurathes was sending a multitude of Greeks as a Colony unto some desert places the Patriarch called â—t an uniust thing One Pachomius reported this unto Amurathes and he was made Patriach Da. Chytrae in Saxon. Lib. 27. The Christians at mount Libanus were subdued by the Turk in the year 1585. whereas before they had preserved their liberty Cas Consaluus a Lusitanian writes that the Island of Iapan in the Indian sea is divided into 60. Princedoms of which Francis of Bungo Brotasius of Arimo Bartholemew of Omuran were becom Christians and sent their Ambassadors who after three years journying arrived at Rome to acknowledge the Pope Gregory 13. a litle before his death But I will believe it saith Osiander when Iesuits shall leave off to ly VI. The year 1584. was sad unto Belgio They looked for the returning Sad things in the Netherlands of Francis Duke of Anjow their Governor from France But he fell into a dangerous sicknes yet in May he recovered so far that he went to tilting and the next day he took a potion to purge away the dregs of his malady and died on the morrow When he saw the danger of death he confessed that nothing did more grieve him as that he had followed the bad Counsel of wicked men in the administration of Belgio and now he could not amend his former errors as he had intended But by writing and by his Counsellers he advised his Brother the King to be a Protector of those Lands He would not admit his Confessor but professed sorow for his miscariages and his faith in the mercy of God throgh JESUS CHRIST the only Mediator and altogether rejected the Romish rites as extream unction c. Within a month after his death William Prince of Orange was traiterously killed in Delff by a Burgundian who was immediatly apprehended and punished The same year Ghent and Yper and some other towns in Flanders which before were Reformed were necessitat to make agreement with the Duke of Parma and so was Antwerp in Brabant the next year VII In these two now named years were many sturres for the Troubles in Riga for the new Calendar New Calender I will name one in Riga of Livonia Steven King of Pole had erected a colledge of Jesuits there in the year 1581. and he commanded that they should keep Christmes according to the new Style The people would not be present But when the 24 day of the old Style was come they entreated the Senate that they might have Sermon the next day as before It was refused Nevertheless they assembled in the Churches about 8. of the cloke in the morning and praised God with their psalms and the Rector preached in the school unto his Scholares many people hearing George Neuner the Minister stirred up the Burghgrave Nicolaus Eik against the Rector and he sent for him to come into the court When the Rector appeared he was detained there The word is spread through the town that the Rector and some citizens were to be beheaded that night for that preaching The Conrector Valentin Rascius and some others did supplicat the Burghgrave to dismiss the Rector and would have engaged themselves for his compearance again when it should be required and if this be denied they told that the people could not be stayd from a tumult Because the Burgrave would not yield the scholares and people break up the court-doores and took out the Rector whether he would or not Then they pulled down the houses first of Neuner then of Eik and of a Syndic Gothard Welling The next day they gather again and complain among themselves openly what before they had endured with silence that Jesuits were brought in the Popish Religion was restored their liberties were taken from them c. They shut the gates of the town and call the Senate to shew whether those things were done by their consent and then understood that all those things had been done by a few seeking the Kings favor and for their privat interest This broil continued fourtien dayes in the end they agreed to restore unto the Burgrave and others all their damages that there should be an Act of oblivion and the new Style should cease c. When the gates were opened Eik Neuner and the others went unto the King with their complaints He sent a Cardinal to be Governour of the town annulled all the Treaty consisting of 68. articles and caused a greater sum of money to be payd unto the plaintifs Chrytrae ibid. VIII The Frenches who had left their native Land and dwelt at A conference at Monpelgart Monpelgart in the Dutchy of Wortembergh did in the year 1586. solicite the Divines there and then the Duke Frederik that there might be a publick Conference of the German and French Divines hoping for some union of the above named controversies They assemble in March the Duke was present all the time On the one side was Iacob Andreae Chancelar of Tubing Lucas Osiander Chappellan of Wurtembergh and two Civilians from Duke Lewes and on the other side were Theo. Beza and Anton. Fajus from Geneve Abra. Musculus and two Civilians from Bern and Claud. Alberius from Lausan Many others were hearers The Theses or propositions are long and many and the Disputation was longer I give the sum briefly and faithfully The first day to wit Marc. 21. the Wurtembergers according to the order prescribed give in write Theses of the Lords Supper shewing that all do agree that all believers eat Christs flesh and drink his blood spiritually all condem the renting of Christs flesh with mens teeth as also transsubstantiation and physical or local presence So that the only question is Whether in the Supper the very body and blood of Christ be verily and substantially present and be distributed and be received with the bread and wine by the mouth of all them who receive the Sacrament whether worthy or unworthy believers or not believers yet so that the believers only receive confort and the unbelievers do eat to their own condemnation We hold the affirmative say they that is By those words IN with and under the bread we understand nothing but that they who eat that bread and drink that wine do receive Christs body and blood with the bread and wine 2. By the words Substantially Essentially Really and Orally we mean no other but the very eating and presence of his body and blood 3. They argue from the trueth of Christs words This is my body and the almighty power of Christ seing his words declare his will and by his power he can give his body unto all receivers 4. The manner how the worthy and unworthy receive Christs body is not expressed in the Scripture and we say It is supernaturall and incomprehensible by the wit of men and should not be disputed nor searched curiously These theses were given unto Beza as it was
answered that her Ma. thinks it no way reasonable that she should defraud herselfe of so great a part of the patrimony of the Crown as to put the patronage of Benefices forth of her hands for her necessity in bearing her Port common charges will require the retention thereof and that in a good part in her own hands Nevertheless her Majesty is well pleased that consideration being had of her own necessiâ—y and what may be sufficient for the reasonable sustentation of the Ministry a speciall assignation be made to them in places most commodious With which her Majesty shall not medle but suffer it come to them To the third article it 's answered that her Majesty shall do therein as shall be agreed by the States in Parliament To the fourth Her Majesties liberality to the poore shall always be so far extended as can be reasonably required at her hands To the fifth and sixth articles her Majesty referreth the taking order therein unto the States assembled in Parliament The Nationall assembly conveenes The IX Assembly in Edinburgh Septemb. 25. Jo. Erskin is chosen Moderator The answers of the Queen weregiven unto the Assembly and ordained to be registred And they return this answer First where her Majesty sayth that she is not persuaded in religion nor that she understands any impiety in the Masse ...... It is no small grieff to the Christian hearts of her godly subjects considering that the Trumpet of Christs evangell hath blown so long in this Countrie and his mercy so plainly offered in the same that her Maj. remaines yet unpersuaded of the truth of this our religion for our religion is nothing els but the same Religion which Jesus Christ hath in the last dayes reveeled from the bosom of his Father where of he made his Apostls Messingers and which they have preached established among his faithfull untill his coming again and this differeth from the impiety of the Turks the blaspheny of the Jewes and the vain superstition of the Papists in this that only our Religion hath God the Father his only Sone Jesus Christ our Lord and the Holy Ghost speaking in his Prophets Apostls for the Authours thereof and their doctrine promise for the ground of it The which no other religion upon the earth can justly alledge or plainly proove yea whatsoever assurance Papists have for their religion the same have the Turks for maintaining their Alcoran and the Jewes far greater for the defence of their ceremonies whither it be antiquity of time consent of people authority of promises great number or multitude consenting together or any other the like cloakes that they can pretend And therefore as wee are dolorous that her Majesty in this our religion is not persuaded so most humbly wee require in the name of the Eternall God that her Highness would embrace the means whereby she may be persuaded of the truth which presently wee offer unto her Grace alsweell by preaching his word which is the chief means appointed by God to persvade all his chosen children the infallible truth as by publick disputation against the adversaries of this our religion and the deceivers of her Majesty whensoever it shall be thought expedient unto her Grace As for the impiety of the Masse wee are bold to affirm that in that idoll is great impiety from the beginning to the end it is nothing els but a mass of impiety the author or Father thereof is but man the action itself the opinion thereof the hearets and gazers upon it do avow sacriledge pronounce blasphemy and commit most abominable idolatry as wee have ever offered and now offer ourselves to prove most manifestly And where her Majesty esteems that the change of religion shall dissolve the confederacy and alliance that she hath with the King of France and other Princes assuredly Christs true religion is the undoubted bond to knit up perfect and sure confederacy friendship with Him who is King of all Kings and hath the hearts of all Princes in his hand which should be more precious unto her Majesty than the confoederacy of all the Princes of the earth and without which neither confoederacy love nor kindeness can endure Concerning her Majesties answer unto the second article where she thinks it not reasonable to defraude herfelve of the patronage of Benefices and that She is minded to retain a good part of the Benefices in her hand for support .......... Our mind is not that her Majesty or any other patron should be defrauded of their just patronages but wee mean whensoever her Majesty or any other patron do present any person unto a Benefice that the person presented should be tryed examined by the judgement of learned men of the Church such as are for the present the Superintendents and as the presentation unto the Benefice appertaines to the Patron so the Collation by law and reason belongs unto the Church and the Church should not be defrauded of the Collation no more than the Patrons of their presentation for otherwise if it bee lawfull to the Patrons to present whom they please without tryall or examination what can abide in the Church of God but meer ignorance As for retention of a good part of the Benefices this point abhorreth so far from good conscience of Gods law as from the publick order of all common lawes that wee are loath to open up the ground of the matter by many words but wee most reverently wish that her Majesty would consider the matter with herselfe and her wise Counfell that howbeit the patronage of Benefices may appertain unto herselfe yet the retention thereof in her own hands undisponed to qualified persons is both ungodly and contrary to all publick order and brings finall confusion to the souls of poor people who upon those means should be instructed in their salvation And where her Majesty concludes that she is content a sufficient reasonable sustentation of ministers be provided by assignations to them consideration being had of her necessity as wee are altogether desirous that her Grace's necessity be considered so our duty craves that we should notify to her Majesty the true order that should be observed to her in this behalf which is The tiths are properly to be reputed the patrimony of the Church out of which before all things they that travell in the Ministry and the poor indigent members of Christs body should be sustained the churches repaired and the youth broughtup in good letters which things being done then other reasonable necessity might be supported as her Majesty godly Counsell can think expedient And wee can not but thank her Majesty most reverently for her liberall offer of her assignation to be made unto the Ministers which as yet is so generally conceived that without more speciall condescending upon the particulars no execution can follow and therefore wee most humbly crave of her Majesty that these articles may be reformed ..... Beseeching God that as they
The power of Presbyteries 1. The power of a Presbytery is to give diligent labours in their own bounds that the churches be keept in good order to enquired diligently of naughty ungodly persons and travell to bring them into the way again by admonition and threatning of Gods judgement or by correction 2. It appertaines to them to take heed that the word of God be purely preached within their bounds the Sacraments rightly administred the disciplin mantained and the church-goods incorruptly destributed 3. It belongs unto them to cause the ordinances made by the Assemblies Provinciall and Generall to be observed and put execution 4. To make constitutions which concern TÃ’ PREPON in the Church or good order for their particular churches Providing that they change no rule made by the Provinciall or Gener. assemblies and that they shew unto the Provinciall the rules which they make and to abolish constitutions tending to the hurt of these churches 5. It hath power to excommunicate the obstinat His Majesty agrieth in this manner It hath power to excommunicat the obstinat formall process being led and due intervall of time 6. Faults to be censured in the presbytery are heresy papistry idolatry witchcraft consulters with witches contempt of the word not resorting to hear â—he word continuance in blasphemy against God and his truth perjury fornication dunkennes these things for the present and more when order shall be taken in the Conference IV. Particular The power of Church-Sessions or Counsels Churches if they be lawfully ruled by a sufficient Minister and Session have power of jurisdiction in their own congregation in matters ecclesiasticall to take order therewith and what things they can not conveniently decide to bring them unto the Presbytery XI Commissioners are appointed to present unto his Majesty and Counsell the humble petitions complaints Articles and Heads delivered to them and humbly to crave his Ma s answers thereunto To treat conferr reason thereupon and upon such heads and articles as shall be propounded unto them by his M. or his Commissioners and what herein shall be done to report unto the Assembly For clearing what is here I will only adde from The Historicall Narration that the Synod of Fife did cut off Pa. Adamson as a rotten member not only for the notoriety of offenses for which he was suspected before but likewise for impugning the setled order of Generall assemblies and presbyteries for contempt of the Synod and for other notorious slanders whereof he was to be accused but refused to underly the tryall The next day after the Sentence pronounced against him two of the Bishops servants went to the church of the city at time of publick prayer as the custome was then evening and morning on the days when there was no Sermon and without any citation or process caused Samuel Cuningham Reader pronounce the Sentence of excommunication against And. Melvin James Melvin and some others who he thought had been most forward against the Bishop Wee see in the last Session of this Assembly the censure and tryall of this fact was remitted unto the Presbytery I have not read what was done in the matter but I knew the man and that he could never be admitted unto the Ministry though he often suited it untill another change came into the Church and then he was promoted by a Bishop into an obscure charge and was hatefull all his days and durst scarcely appear in a presbytery The bare narration of the proceedings of this Assembly as they be extracted out of the Assemblies books confute the perverse imputations and slanders of the contrarily minded The rest of that year the King was taken up partly with setling some troubles in the Isles and Kentyre and partly in the Articles of a League with England and immediatly thereafter with a process that was intended and went on against his mother This last purpose was occasion of some variance be twixt the King and the Ministers of Edinburgh For XXIII In January of the year 1587. the King hearing that the death 1587. of his mother was determined gave order unto the Ministers to pray for her The adversarics of the Church-disciplin say The Ministers denied it absolutely and they call that denyall a barbarous inhumanity But Vindiciae Philadelp Pag. 56. shew that the Papists were plotting the destruction of Queen Elisabeth nor was Queen Mary free of these plots and by that means the ruln of religion was intended and the Ministers of Edinburgh answered unto the King that they would pray for the salvation of her soul but they could not pray against her punishment if she had deserved and in that case his Majesty should rather give God thanks because they understood that both his person and the Church would be delivered from imminent danger For whosoever trespasseth against the publick no man should preferr his particular interest unto publik duty This answer did not satisfy the King he did appoint the third of February for solem prayers to be made in behalf of his mother and commanded Pat. Adamson to preach that day John Couper a young man was set up in the pulpit before the Bishop came The King seeing him said That place was appointed at this time for another but seing you are there if you will obey the charge and pray for my mother you shall go-on He replied He will do as the Spirit of God shall direct him Whereupon he was commanded to leave the place and because he made no haste the Captain of the Guard went and pulled him out and he burst out into unreverent speaches Then the Bisbop went up In the after-noon the young man was called before the Counsell where Wi. Watson Minister accompanying him for offensive speaches the two were discharged from preaching in Edinburgh during his Ma s pleasure and Couper was sent prisoner to Blackness The The 48. Assembly Assembly conveenes at Edinburgh Juny 20. Andrew Melvin Is chosen Moderator I. Two Ministers being directed unto the King to sute his Ma s presence report that he had named the Lord Secretary and Justice-Clerk to be present and concurre and they had promised to be present as their opportunity could serve yet willing that the Assembly according to his Ma s mind do treat before any other thing of John Cowper's cause and nevertheless after some reasoning were content it be delayd till the next day and that the brethren of the Conference shall consider it II. His Ma s Commissioners offer theyr concurrence to the recovery of the Assemblie's books if it may be known in whose hands they are The Moderator craves that if any can give light in this matter they would shew it and namely Pa. Galloway who was directed by the last Assembly unto the King to seek the delivery of the Register he answereth that his Majesty promised to deliver them John Brand declares that at the last Assembly in his house Pa. Adamson in presence of David Ferguson said he knew
either willfully with stand or ungraciously tread the same under your feet for God doth not disclose his will to any such end but that you should yet now at the length with all your main and might endeavour that Christ whose easy yoke and light burthen wee have of long time cast off from us might rule and raign in his Church by the scepter of his word only May it therefore please your wisdomes to understand Wee in England are so far from having a Church rightly reformed according to the prescript of Gods word that as yet wee are not come to the outward face of the same For to speak of that whereof all consent and whereupon all writers accord the outward marks whereby a true Church is known are the preaching of the word purely Ministring the sacraments sincerely and ecclesiasticall disciplin which consistes in admonition and correction of faults severely Touching the first namely the Ministry of the word although it must 2. Against corruptious in the Miâ—istry be confessed that the substance of doctrin by many delivered is sound good yet herein it faileth that neither the Ministers thereof are according to Gods vvord proved elected called or ordained nor the function in such sort so narrovvly looked unto as of right it ought and is of necessity required For vvhereas in the old Church a tryall vvas had both of their ability to instruct and of their godly conversation also novv by the letters commendatory of some one man Noble or other tag rag learned or unlearned of the basest sort of the people to the slander of the gospell in the mouthes of adversaries are freely received ...... Then they taught others novv they must be instructed themselves and therefore like young children they some of them must learn Catechismes Then election was made by the common consent of the wholl Church now every one picketh out for himself some notable good Benefice he obtaineth the next advouson by money or by favor and so things himselfe to be â—ufficiently chosen Then the Congregation had authority to call Ministers in stead thereof now they run they ride and by unlawfull sute and buying prevent other suters also Then no Minister was placed in any congregation but by consent of the people now that authority is given into the hands of the B. alone who by his sole authority thrustes upon them such as many times alswell for unhonest life as for lack of learning they may and do justlâ— dislike Then none was admitted to the Ministry but a place was void before hand to which he should be called but now Bb. to whom the right of ordering Ministers doth at no hand appertain do make 60. 80. or a 100. at a clap and send them abroad into the Counâ—ry like masterless men Then after just tryall and vocation they were admitted to the function by laying on of the hands of the company of the Eledrship only now neitheir of these being looked unto there is required and all be a surpless a vestiment a pastorall staff besids that ridiculous and as they use it to their new creatures blasphemous saying receive yee the holy Ghost Then every Pastor had his flock and every flock his shepherd or els shepherds now they do not only run fysking from place to place a miserable disorder in Gods Church but covetously joyn living to living making shipwrack of their own consciences and being but one shepherd nay would to God they were shepherds and not wolves have flocks Then the Ministers were Preachers now bare Readers and if any be so well disposed to preach in their own charges they may not vvithout my Lord's licence In these days they vvere knovvn by voice learning doctrin novv they must be discerned from others by popish and anti-Christian apparell as cap govvn tippet c. Then as God gave utterance they preached the vvord only novv they read homilies Articles injunctions c. Then it vvas painfull novv gainfull then poor and ignominious novv rich and glorious And therefore titles livings and offices by Anticrhist devised are given to them as Metropolitane Archbishop Lords grace Lord Bishop Suffâ—agan Dean Archdeacon Prelate of the Gatter Earle County Palatine High Commissioners Justices of peace and Quorum c. All which together with their offices as they are strange unheard-of in Christs Church nay plainly in Gods word forbidden So are they utterly with speed out of the same to be removed Then Ministers were not tied to any form of prayers invented by man but as the spirit moved them so they powred out hearty supplications to the Lord Now they are bound of necessity to a prescript order of service and book of common prayer in which a great number of things contrary to Gods word are contained as baptism by women privat communions Jewish purifyings observings of holy days c. patched if not altogether yet the greatest peece out of the Pop's portuis Then feeding the flock diligently now teaching quarterly then preaching in season out of season novv once in a month is thought sufficient if tvvice it is judged a vvork of supererogation then nothing taught but Gods vvord novv Princes pleasures mens devices popish ceremonies and Antichristian rites in publick pulpits are defended Then they sought them now these seek theirs These and a great many other abuses are in the Ministry remaining which unless they be removed and the truth brought in not only Gods justice shall be powred forth but Gods Church in this realm shall never be builded for if they who seem to be workmen are not workmen indeed but in name or els work not so dâ—ligently and in such order as the workmaster commandeth it is not only unlikly that the building shall go foreward but altogether impossible that ever it shall be perfected The way therefore to avoid these inconveniences and to reform these deformities is this your wisdoms have to remove advousons patronages Impropriations and B. authority claming to themselfs thereby right to ordain Ministers and to bring-in that old true election which was accustomed to be made by the congregation you must displace these ignorant unable Ministers already placed and in their roomes appoint such as can and will by Gods assistance feed the flock you must pluck down and utterly overthrow without hope of restitution the court of Faculties from whence not only licences to enjoy many benefices are obtained as Pluralities Trialities Totquots c. But all things for the most part as in the court of Rome are set on sale licences to marry to eat flesh in times prohibited to lie from Benefices and charges a great number beside of such abominations Appoint to eveâ—y congregation a learned diligent preacher Remove Homilies articles injunctions a prescript order of service made ouâ— of the Masse-book Take avvay the Lordship the loytering the pomp the idleness and livings of Bishops but yet employ them to such ends as they vvere in the old Church appointed for
others to go with him and if he had not had a Papist with him he could never have looked to prevail because our dignities and Government comes wholly and every part thereof from the Pope and is ruled and defended by the same canons whereby his Popedom is supported So that if I had wanted their helps I had had no authority either from God or man no help either by reason or learning whereby I could have been furthered And whereas you say that he would labor to erect the Popes Kingdom no question but he did so and that made for us said the Bishop for albeit we would if we might of the two keep rather the Protestant Religion with our dignities then the other yet had we rather change our Religion than forgo our priviledges ...... and vvee have retained them of purpose for vve can bear vvith their Religion so that they bear up our authority c. Testimonies against Episcopacy of B. Iewel I wil not think that all the Bishops vvere of this mind but too many of them vvere such as is cleare by their silencing and deposing so many learned men I and their banishing such as that learned Thomas Cartvvright c. In this discourse vvee see also vvhat grounds they had for Episcopacy and for clearing this point I vvill subjoyn but tvvo or three testimonies one of that learned Bishop Jewell in many places he speakes of the equality of a Bishop and a priest I name but The defense ef the Apology against Harding edit An. 1570. pag. 243. saying What meaneth M. Hardinge to come in with the difference between priests and Bishops ... Is it so horrible an heresy as he makes it to say that by the Scriptures of God a Bishop and a priest are all one or knowes he how far and unto whom he reaches the name of an hereticque Verily Chrysostom saith on 1. Tim. homil 1â— Inter Episcopum Presbyterum interest fermè nihil between a Bishop and Priest in a manner is no difference S. Jerom ad Evagr. saith somwhat in rougher sort Audio quendam in tantam erupisse vecordiam ut diaconos presbyteris id est episcopis anteferret Cùm Apostolus perspicuè doceat eosdem esse presbyteros quâ—s episcopos I hear say there is one become so peevish that he setteth deacons before priests that is Bishops whereas the Apostle plainly teaches us that priests and Bishops be all one S. Augustin in quest Vet. Nov Tost qu. 101. saith Quid est Episcopus nisi primus Presbyter hoc est summus sacordos what is a Bishop but the first priest that is the highest priest So saith S. Ambrose de dignit sacerdot Episcopi Presbyteri una ordinatio est uterque enim sacerdos sed episcopus primus est There is but one consecration of a priest and a Bishop for both of them are priests but the Bishop is the first All these and other mo holy Fathers together with S. Paul the Apostle for thus saiyng by M. Hardinges advice must be holden for heretiques So Ivell Another testimony is Doctor Reynolds 2. Of D. Reynolds Letter to Sir Francis Knollis concerning Do. Bancrofts Sermon at Pauls cross Febr. 9. 1588. in the Parliament time Because I have not seen this Letter among the Doctors works and I think it is not common but I have found it printed with some oâ—her pieces of that kind I set it down here word by word Albeit right honorable I take greater confort in labouring to discover overthrow the errors of Jesuits Papists enemies of religion then of the Ministers of Christ yet seing it hath pleased your Ho to require mee to shew my opinion of these things which certain of these men maintain and stand in I thought it my duty by the example of Levi Deut. 33. who said of his father mother I regarde them not nor acknowledged he his brethren to declare the truth without respect of persons Of the two points therefore in Do. Bancrofts Sermon which your Ho. mentioneth one is concerning that he seemes to avouch The superiority which Bishops have among us over the Clergy to be Gods own ordinance though not by expresse words yet by necessary consequence in that he affirmes their opinion who oppugne that Superiority to be heresy Wherein I must confesse he hath committed an oversight in my judgement and himself I think if he be advertised will acknowledge it For having said first that Aërius affirmeth that there was no difference by the word of God betwixt a Priest and a Bishop and afterward that Martine and his companions do maintain this opinion of Aërius he addeth that Aërius persisting therein was condemned for an heretick by the generall consent of the whol Church and likewise that Martin and all his companions opinion hath herein been condemned for heresy Touching Martin if any man behave himself otherwise then in discretion charity he ought let the blame be laid where the fault is I defend him not but if by the way he utter a trueth mingled with whatsoever els it is not reason that that which is of God should be condemned for that which is of man no more than the doctrine of the resurrection should be reproved because it was maintained held by the Pharises Wherefore removing the odious name of Martin from that which in sincerity love is to be dealt with it appeares by the aforesaid words of D. Bancroft that he avouches the Superiority which B. have over the Clergy to be Gods own ordinance for he improves the impugners of it as holding with Aërius that there is no difference by the word of God betwixt a Priest and a Bishop which he could not do with reason unless he himselfe approved the Bs superiority as established by Gods word and he addeth that their opinion who gaine-sayd is heresy whereof it insueth he thinkes it contrary to Gods word sith heresy is an error repugnant to the truth of the word of God as according to the Scriptures our own Church doth teach us Now the arguments which he bringeth to prove it an heresy are partly over vveak partly untrue over weake that he beginneth vvith one of Epiphanius untrue that he adioyneth the universall consent of the Church For thogh Epiphanius do say that Aërius assertion is full of foly yet he disproves not the reason vvhich Aërius stood on out of the Scripture nay he deales so in seeking to disprove it that Bellarm in the Jesuit To. 1. contr 5. l. 1. c. 15. desirous to make the best of Epiphanius whose opinion here in he maintaineth against the Protestauts yet is forced to confesse that Epiphanius his answer is none of the wisest nor any way can fit the text As for the generall consent of the whole Church which D. Bancroft saith condemned that opinion of Aërius for an heresy and himseâ—f for an heretik because he persisted in it that is a large speach but what proof has he that
his kingdom you are a subject unto Christ and a member of his Church and neither Head nor King the spirituall office-bearers to whom He hath committed the Goverment of his church have power and warrant to conveen which you ought not to controll nor discharge but rath to assist Sir when you were in your swadling cloaths Christ reigned freely in this Land in despite of the enemies the office-bearers had their meetings and their meetings have been steadeable unto your Maj. when the enemies were seeking your destruction and now when such necessity urgeth them you will find fault with their conveening The wisdom of your Counsell which is pernicious is this Because Ministers and Protestants in Scotland are too strong and controle the King they must be weakned and brought low by stirring a party against them and when the King is indifferent to both both shall fly to him and so he shall be served grow in grandure and attain his purpose But this wisdom may prove foly and in serving both you shall lose the hearts of both The King setleth a litle and dimits them pleasantly promising that albeit the Convention had licenced them to make their offers they shall not be licensed untill they be out of the Countrey again and whatsoever they offer they shall find no favor at his hand till they have satisfied the Church Nevertheless they were permitted to remain and travell by their friends for reconciliation The Commissioners of the Generall Assembly and Commissioners from sundry Synodes meet at Edinb Octob. 23. as was appointed at Couper It was thought expedient that some commissioners be appointed for every quarter of the country and one of every quarter shall abide at Edinburgh monethly by turns to communicate the advertisements that shall be directed from diverse parts and to consult upon the most expedients in every case Robert Bruce Robert Pont David Lindsay Jac. Balfour Pat. Galloway and Wal. Balcanquell Ministers within the Presbytery of Edinbugh were appointed to conveen always with them From this conveention were sent unto the Presbyteries informations of the dangers arising from the forfeited Earles and for remedy the Ministers were desired to make professors sensible of the danger to keep a publick humiliation the first sunday of December to urge an universall amendement in all estates beginning at themselves to intimate solemly in all the churches the excommunication of the Apostate Earles to proceed with the censure of the Church against them who entertain any society with them or take any dealing for them quia periditatur salus Ecclesiae Reipublicae November 9. these who conveen sent Da. Lindsay Pa. Gallowav Ja. Nicolson and Ia. Melvin The third debate unto the King to crave in all humility that he would shew what moved him take so hardly with the Ministry to offer all satisfaction and to propound their grievances November 11. they report to the brethren the Kings answers There can be no agriement betwixt him and the Ministry till the marches of their Iurisdiction wer rid they should not speak in pulpit of the affaires of State and Counsell the Generall assembly should not conveen but by his authority and speciall command Synods presbyries and particular Sessions should not medle with causes whereupon his lawes strick but fornication and the like scandalls and he will be satisfied in these and such other heads As for their grievances his answer was he had granted nothing to the excommunicate Earls but what his Counsell and Estates thought needfull for the peace of the realm and upon condition that they satisfy the Church The Lady Huntly who was come to the baptisme of his Daughter is a good discreet Lady as Papists may be honest folks and his Mother was a Papist and yet an honest Woman The Lady Livinston shall satisfy the Church or els she shall not come neer his Daughter but he could not refuse to concredite her unto the Lord Livinston And they reported that they had replied The free rebuke of sin without respect of persons was warranted by Gods Word Ministers speak alway with reverence of his Majesty but can not spare the enemies of truth nor comport with any favorable dealing shewd towards them The discipline of the Church was established after many conferences upon evident grounds of Gods Word by his Majesties lawes and Acts of Parliament and use and practise following His Majesty had not done well in granting any favor to the forfeited Earls till they had been out of the Countrey and all that the favor shewd unto Papists moveth good men to suspect his Majesty especially if the Lady Huntly come to the baptism pulpits would sound against it and the committing of his Daughter unto the Lady Livinston's custody will be thought a speciall pledge of his favor unto Papists When the brethren heard this report they perceived clearly that the ruine of the liberty of Christs Kingdom was intended and seing the King had uttered his mind so plainly they thought meet to advertise the Presbyteries and exhort the brethren to study diligently the grounds of disciplin and that they argue not upon articles which are to be sent unto them from the King till their Commissioners be advised For they feared to call into question the determined and undoubted disciplin of Christs Church Here yee may see the alteration of discipline was intended before December and I have heard saith David Black he there that the King had a role of Ministers whom he purposed to preferre unto Bishopricks before December 17. The same elleventh day of November they were enformed certanly that David Black Minister at Santand was to be charged to compear before the King and his Counsell for some words spoken in a Sermon in October The next day the foresaid Ministers were sent again unto the King to understand what were his doutbs A fourth debate questions he had to propound concerning the marches and calling of the Ministry and to advertise his Majesty how it is taken hardly that Ministers of Gods word be vexed and charged for calumnies and triffling delations when the enemies of Gods truth are favored and over seen They reported on November 15. that they had received no good answer because his own Minister Pa. Galloway had said unto him in a private conference The Church gote fair words and promises without effect but the enemies gote the good deeds Nevertheless the same brethren excepting Patrick were directed again to insist earnestly upon this point that order be taken with the common enemy ere any controversie be intended against the Church or any Minister otherwise to let him understand that all the world will say Nothing was intended but benefite to the enemies and trouble unto the Church The King answered He had thought much of that matter only let David Black compear and if he be innocent purge himself in judgement but take heed that he decline not my judicatury For if he do so it will be worse The brethren
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
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