from her and Apollinaris who said Christ is God and flesh only and never assumed a reasonable soul and Pelagius who said Christ is not the redeemer of infants because they are conceived without iniquity and born of their mother without sin and have no sin to be forgiven them and so Christ is not the Saviour of all the Elect and also other Hereticks who deny the Lord who bought them with the price of his blood because they preach him not as truth sheweth him but as they have feigned and therefore are become strangers from the Redeemer they do expect nothing certainly but the pit of perdition He writ three Books on the Song of Songs whereof the first is only in refutation of another book writen by Julian his Epistle to Celanen in Campania a Pelagian for a tast behold what he saith in the 1. page Julian teacheth that we by arbitrement of free-will may do good things what we will albeit by the help of God's grace we may perfect them the more easily as Travellers may walk on foot but with less turmoil without doubt if they ride on a horse He hath no mind of the Apostle's admonition saying Work out your salvation with fear and trembling for it is God who worketh in you both to will and to do And which is more weighty he is an adversary to him who saith not Without me ye can do some little thing but saith he Without me ye can do nothing And he teacheth that those only can behold the hid mysteries of the Law whom instruction and piety hath made wise forgetting the grace of God which revealeth the hid things of Scripture even to the unlearned and Idiots as the Evangelist saith Then he opened unto them their understanding that they might understand the Scriptures And the Evangelist witnesseth that they were unlearned when he saith They seeing the constancy of Peter and John and knowing that they were without letters and idiots did admire And he saith that holy and generous love ingraft in us from the very beginning of light by the gift of nature and unto our last old age leaning to the power of the mind may continue without any loss of its vigour Certainly he beleeveth not the Lord's word Without me ye can do nothing Nor what the Apostle saith In many things we all offend In these words Beda confuteth both the Pelagians and Semipelagians Of justification he saith on Luke 1 The wisedom of the just is not to presume of righteousness by the works of the law but to seek salvation by faith that although they being under the works of the law yet they should understand that they are saved by the grace of God through Christ for the just shall live by faith and Peter saith of the yoke of the law that neither we nor our fathers were able to bear it but we beleeve to be saby the grace of Christ even as they And on 1 Pet. 4. God is honoured by our works when all that we do well or according to his will we give it not all unto our merits but to his grace and on the other side what evil we do we depute it only unto our ignorance and wickedness Of the Church he saith on Cant. lib. 5. cap. 6. The Church is called Catholick because it is built through all the parts of the World in one peace and one fear of God and is filled with one and the same consort of the Spirit from which unity of the Spirit she is called a Dove and she is called perfect not because she only is filled with the people of the righteous but also is perfected by receiving all divine graces and vertues Here is no mention of restraining or subjecting the Church unto the Bishop of Rome And de Tabernac lib. 2. cap. 2. It was said unto Peter metaphorically Upon this Rock that is on our Saviour whom he had confessed will I build my Church And on Revel 21 when it is said Foundations in the plural number the teachers or graces are meaned when Foundation in the singular number he is meaned who is foundation of foundations Here is no Prerogative of Peter above the other Apostles Of Prayer on Prov. chap. 2. he saith We should invocate or pray unto none but God Of Christ's redemption on 1 John chap. 2. at these words And not for ours only he saith The Lord is a propitiation not for them only unto whom living then in the flesh John did write but also for all the Church which is dispersed in the breadth of the World even from the first elect unto the last who shall be born untill the end of the World This he writeth expressely against the Donatists but when he speaketh of the Church throughout the World he condemneth the restriction thereof unto Rome or any other particular place and when he limiteth the propitation unto the Elect he condemneth the opinion of the universality of Christ's death for the Reprobates And in the same place he saith Behold how John observeth that humility which he teacheth Certainly he was a just and great man who had drunk the secrets of mysteries from the Lord's breast and nevertheless he saith not Ye have me your Advocate with the Father but We have an Advocate and he said We have and not Ye have he would rather put himself in the number of sinners that he might have Christ to be his Advocate than put himself an Advocate for Christ and be found among the proud which shall be damned For all doth the Head make request of whom it is written Who is at the right hand of the Father and intercedeth for us The Lord intercedeth for us not by words but by miseration and he addeth The Just because the just Advocate will not plead unjust causes How shall not the just one defend us in judgement if now we acknowledge and accuse our selves unjust Why shall he not be just who now by tears is earnest saevit against his own unrighteousness Here he speaketh expressly of intercession and he acknowledgeth no intercessour in Heaven but the Head for all who mourn for their sins Of perseverance he saith on Col. 4. at the end where the Apostle saith I give thanks unto God being confident that he who hath begun the good work in you he will perfect it untill What else doth he promise but perseverance till the end through the mercy of God And when the Apostle Jude saith Unto him who is able to keep you without offence doth he very clearly shew that perseverance in good until the end is the gift of God In the first place Beda sheweth the certainty of perseverance as a thing promised and in the other he teacheth that it is not the work of man by himself alone even though the man be renewed but it is the gift of God And on Rom. 8. he saith We should stand the Calling whereby they are elected not who are elected because they shall beleeve but who are
of his God-head and He is the bread of life not of this natural but of that unchangeable life which fails not by death And who beleeveth in that bread shall not suffer hunger by hearing the Word of God nor suffer spiritual thirst because he hath the water of Baptism and sanctification of the Spirit ... And shewing that faith in Christ is not a common thing but a gift of God and given by the Father to the upright in heart he saith Whomsoever the Father gives unto me he shall come unto me that is they shall beleeve in me whom my Father gives unto me .... And I will not cast him out which comes unto me that is I will not lose him but I will save and I will refresh him with much diligence for I came from Heaven to do no other thing but the will of my Father And near the end of that Chapter he saith When ye hear that his Disciples went away do not think it of his true Disciples but of them who did follow in the order of Disciples and seemed to have the form of Disciples while they were taught by him for there were some among his Disciples who being compared with the other multitude were called his Disciples for they abode longer time then the multitude but being compared with others which were true Disciples they were not to be considered because they beleeved him but for a time and as I might say with a cold heat .... The flesh profiteth nothing ... the flesh that is to expound these words carnally profiteth not but are the occasion of scandal So then they who understood carnally the things spoken by Christ were offended Therefore he addeth The words I speak are spirit that is are spiritual and life having no fleshly thing and bringing eternal life Shewing that it is the excellency of the God-head to reveal these hid things he saith There be some among you who beleeve not when he saith Some he excepteth the Disciples On Cap. 10. He sheweth the sure tokens of a good Shepheard and of a Wolf ... and first of the pernicious Shepheard saying He entreth not by the dore that is by the Scriptures for he useth not the Scriptures and Prophets as witnesses for certainly the Scriptures are the dore by which we are brought unto God and these suffer not Wolves to enter for they forbid Hereticks that we may be secure and they give a reason of every thing therefore he is a theef who entreth not into the fold by the Scriptures and so is found by them .... Because the Scriptures are understood and opened by the Holy Spirit they do shew Christ unto us the Porter is justly expounded the Holy Spirit by whom as the Spirit of wisdom ann knowledge the Scriptures are opened and by them the Lord entreth to have a care of us and by them the Shepheard is known And the Sheep hear the voice of the Shepheard for because they had often called him a deceiver and they would through incredulity confirm this saying Doth any of the rulers beleeve in him Christ shews that they should not think him a deceiver though none of those beleeved in him but rather they should be cast out of the sheep-fold for saith he if I come in by the dore it is clear that I am the true Shepheard and ye which beleeve not in me seem not to be sheep On Cap. 12. speaking of the word Osanna he saith Out of these Texts any man may understand that the Scripture attributes salvation unto God only On Cap. 20. Though many signs of his resurrection were given yet these only are written and that not for ostentation or that the glory of the only begotten may be shewed but that ye may beleeve saith he What is the gain who reapeth it not Christ for what gain hath he that we beleeve But it redounds unto us for he saith That ye beleeving might have life through his name On Rom. 1. What righteousness can we have who are defiled with abomination and filthy deeds but God hath justified us not by our works but by faith On Cap. 3. If the Law had power to justifie what need had we of Christ If thou wilt say By what law is this glorying excluded is it by works seeing the Law commandeth He who doth these things shall live by them for these things did the Law of Moses command He saith Not but by the Law of faith which gives righteousness by grace and not by works You see how he calleth faith a law because this name was in such veneration amongst the Jews On Cap. 6. He calleth life grace and not a reward as if he had said Ye do not receive the reward of works but by grace are all these things given unto you through Christ which worketh and doth them all On Cap. 10. The righteousness of God is by faith which requires nothing glorious or grievous of us but all our hopes is on the grace of God On Cap. 11. If of works then no more of grace or else work were no more work if we be made acceptable unto God through works grace were superfluous but if grace be superfluous then must works also be taken away for where grace is working is not requisite and where working is no grace is required What then .... When he hath shewed what grace is and that it is the gift of God without the works of men he asserteth that the Israelites have not attained justification though they sought it because they sought it not rightly and they thought to have righteousness by works which could not be But saith he the election that is they which are chosen have attained it and by this word election he shews that the excellency of things to come and all other things are bestowed on men by the gift of God On Cap. 13 He the Apostle teacheth that all men whether a Priest or Monk or an Apostle should be subject unto Princes On Cap. 16. The Apostle teacheth that dissensions and scandals that is heresies are brought in by them which bring any doctrine besides the doctrine of the Apostles On 1 Cor. 3. Miracles are done very often for the profit of others and therefore are they done sometimes even by unworthy men Cap. 14. Signs are for unbeleevers for beleevers have no need of them seeing they do already beleeve ... but prophecies are profitable both to beleevers and unbeleevers ...... Behold how by degrees he proveth plainly that he who speaks with his tongue only and understands not doth the less good even to himself and this was the meaning of Basilius on this place ..... What then is more to be sought of God that we may pray in the Spirit that is with grace and with the mind that is with meditation to conceive what we should pray On 2 Cor. 4. That the excellency may be of the power of God and not of us that it may be clear saith the Apostle that the excellency of the
to his words This is my body This is my blood So now sitting in the glory of Majesty he reaches by the hands of Ministers Such is his Divine virtue and power unto communicants his body and blood Therefore the Latine Church was wont to pray before the communion Let us lift up our hearts unto the Lord For as in the first institution of the Supper the Disciples had their eies fixed on the Lord who sitting at table reached unto them the Holy Supper So we should lift up our hearts unto the heavens unto him who sitting in the glory of Majesty reaches in the Supper by the hands of Ministers unto communicants his true body and blood that it may be the meat drink of the inward man who thereby is fed nurished and groweth unto everlasting life Whence Bernard speaking of the Supper saith This is the food not of the belly but of the soul for it is not given to repair the ruin of this life which is a vapor for a litle time but to confer eternal life unto the soul And as the water being sprinkled in Baptism hath done it's part so the bread eaten and the wine being drunken in the H. Supper have done their part but the spirituall virtue is possessed by faith and the verity of Christs body and blood is also maintained So Heming About the year 1571. this controversy waxed hote for in Witteberg Cas Cruciger the later Chr. Pezelius Fr. Widebram Henry Moller and others were against the Vbiquity and for it were these of Iena chiefly and with them were sundry other towns as Brunswic Luneburg c. In the same year Augustus the Elector of Saxony conveeneth the Divines of Witteberg and Leipsich into Dresda there they declared that they held no other doctrin but what was in the Confession of Ausburgh and agreeth with Luther and Melanthon's writings and they published their consent Against this consent Lucas Osiander and Selneccer and Jacob Andreiae did publish other books The Wittebergers wrote their Apology This contention waxeth hoter and hoter untill the year 1577. when George Count of Henneberg in a private conference said unto the Elector The Divines of Witteberg do foster some errors which can not be dissembled nor approved by the sincere Ministers of the Church neither is there hope of true peace among the followers of the Augustan Confession until these errours be noted and condemned The Elector answered I wish an harmony and that the corruptions were marked and that there were some beginning of so necessary and profitable a work I for my part will further it according to my power George undertook it At that time the Papists did upbraid them with their divisions and said There be so many parties among them of the Augustan Confession that if any would leave Papistry they know not unto what sect they shall cleave Osiandet histo Lib. 4. c. 2. shewes another ground of their variance that since the time of that unhappy Interim the corruptions and errors which began at that time could not be amended And it may be added that in all the periods of attempting reconciliations some did hold the points where-in they did agree at those several times and others would not accept them And Melanthon whose authority was much respected did for peace smooth his Common places in the year 1546. and again in the year 1558. for which cause the rigider sort called him a temporizer as also in the year 1552. he wrote a Confession of faith to have bin presented unto the the Councel at Trent This was and yet is called The Confession of Saxony and was subscribed also by the Ministers of Misnia In the year 1578. the Elector and the Count of Henneberg meet again at the marriage of Lewes Duke of Wurtembergh After the solemnity these three being together the Count shewes the Duke what conference had been before for removing the scandal of division then by common advice Lucas Osiander and Balthasar Bidembachius two Divines of Wurtembergh were appointed to pen some Overtures for removing those controversies Liber Concordiae This was done so privily that no other knew it but those Princes yea their Secretaries heard not of it When those two had written their judgement were assembled at Maulbron two Divines of Wurtembergh two of Hennebergh and one of Bada They examin and change as they thought expedient Osiand Lib. Cit. Cap. 3. Then their work was sent unto the Elector of Saxony and he cailed for Jacob Andreae Chemnitius and Selneccer and gave them the book they judge it too brief and enlarge it with other arguments and other questions This book was sent then unto sundry Vniversities and towns to be freely censured that if any thing were to be amended added or empaired they should admonish ingenvously Ibid. Cap. 4. The Electors of Saxony and Brandeburgh caused it to be subscribed by 8000. to wit by sundry Princes Imperial Towns and their Ministers and it was printed in the year 1580. with the title Liber Concordiae It was not examined in a publick Synod and was still conceiled from those Churches which did oppose Vbiquity and some within these Princes Dominions were displaced for refusing to subscribe it and without any reasoning So it turned into the Book of discord and made the greatest rent of all The book contained elleven Heads having first layd this ground that the books of the old and new Testament are the only rule whereby the doctrine of faith is to be judged and all other writtings may be vsed as witnesses only The first Head is of original sin where they teach that it is neither the nature nor any part of the nature of man but a corruption of nature leaving in man nothing sound or uncorrupt and can be known by the revealed word of God only II. of the free-will in the first act of regeneration that God worketh the conversion by the means of the word preached and by opening the heart to hearken so that it is the work of God only making man who is ignorant and unwilling to see and will III. Of righteousnes before God they declare it to be the righteousnes of Christ God-man for which God absolves us from our sins without any respect of the merite of our good works either by past present or to come And faith trusting in Christ and working by love is the only instrument whereby we apprehend the same Neither should a true believer doubt of the remission of his sins notwithstanding his sins of infirmity IV. Concerning good works they hold that these are not the cause of justification nor of eternall life but all men especially the regenerat are debters of good works yet so that they condem those positions Good works are necessary to salvation No man was ever saved without good works and it is impossible to be saved without good works And faith in Christ can not be lost and the elect do retain the Holy Ghost even though they fall into
and countrie but I dare not inclose the omnipotencie of God in narrow bounds and restrain him in a little part of the earth whom the Heaven cannot comprehend Every one of the believers are weighed not according to the diversitie of places but by excellencie of faith and true worshippers do adore the Father neither at Jerusalem nor on mount Garizim because God is a Spirit and his worshippers must worship him in spirit and truth the spirit bloweth where he pleaseth the earth is the Lords and the fulness thereof since the Fleece of Judea is dried up and all the World is wet with the dew of Heaven and many comming from the East and West are set down in the bosom of Abraham God hath ceased to be known in Juda only and his name to be great in Israel but the sound of the Apostles hath gone thorow all the World and their words unto the ends of the earth Our Saviour being in the Temple said unto his Disciples Arise let us go hence and unto the Jews Your house shal be left desolate seeing Heaven and Earth shall pass away certainly all earthly things shall pass away therefore the places of the Cross and Resurrection are profitable unto them who bear their Cross and they rise with Christ daily who shew themselves of so great habitation Moreover they say The Temple of the Lord the Temple of the Lord let them hear from the Apostle Ye are the Temple of the Lord and the Holy Ghost dwelleth in you both from Jerusalem and from Brittan is the gate of Heaven equally patent Antonius and all the multitude of Monks of Aegypt Mesopotamia Pontus Cappadocia and Armenia have not seen Jerusalem and without this Citie the gate of Paradise is patent unto them Blessed Hilarion although he was born and lived in Palestina saw Jerusalem but one day only that he might not seem to despise the holy places for their vicinitie nor yet include the Lord in one place You will say Why go I so far off To the end thou shouldest know that nothing is deficient to thy faith though thou hast not seen Jerusalem and that thou think not us the better that we enjoy the habitation of this place but whether here or there thou shalt have alike reward according to thy works Augustine also in his book de morib eccl cathol cap. 34. complaineth that many did adore graves and pictures and some did drink upon the dead and luxuriously burie themselves upon the buried which abuses the Church indeavoureth daily to amend Agreeable unto this complaint is that passage in Gregorie lib. 9. Ep. 71. Whereas the English were wont to sacrifice Oxen to their Gods and on that day they did feast and make merrie Gregorie adviseth Way was given unto rites for a time Augustine to turn that Divelish solemnitie into a feast of dedication or birth-day of some Martyr and then to kill the Oxen not to the Divel but to praise God when they did eat to the end that the hard-hearted people be not discouraged for want of a merrie day to forsake their idolatrie and because they who will climb high must go by degrees And lib. 12. Ep. 31. speaking of the English he saith according to the Apostle who saith I gave you milk to drink and not strong food I have yeelded now these things unto them but not to be held or continued in after-times lest the good which is lately planted and yet but of a tender root be pulled up but rather being begun may be strengthned and carried to more perfection Truly if those things that we have done be otherwise then we should have done know thou that it was not done for the thing it self but by commiseration Whence it appears that not only these feasts at the graves but many other rites came into the Church by condescending unto the rudeness of the Gentiles and they who at first did indulge them did not simply allow these rites but would by degrees bring the people unto the Christian faith and they would not have used them if the rude people would have imbraced the puritie of God's worship But afterwards especially in the Western Churches religion did consist for the most part in such rites and if people would observe these little care was to inform them in the faith Then as in the preceding 200. years people had affection towards Jerusalem so when the Bishop of Rome was called the Universal Bishop people forgat Jerusalem for a space and looked towards Rome and would go thither to confess their sins as we will find more particularly and yet even then many did reprove it as followeth for the present I will add but one testimonie of Bernard in Ep. 113. ad Lelbert Abbat S. Michae saying This your son having forsaken by my counsel his peregrination though he undertook it by your licence hath returned for when we knew that he had attempted it in levitie and you had yeelded because of his importunitie we reproved him sharply as he was worthy and perswaded him to return repenting so far as we could guess of his levitie and improbitie and promising amendment hereafter we judging righteously that howsoever one be guiltie he should exerce repentance in his own Monasterie rather then by going from Province to Province for the purpose of Monks is not to seek the earthly but heavenly Jerusalem and that not by walking on foot but by amending in affections thus Bernard And when the worship of Saints and reliques was once received it was easie for Priests to perswade pilgrimages unto this or that monument either for pennance or some special remedie to be found there more than in another place Bellarm. de cult Sanct. lib. 1. cap. 20. Of this hear Pol. Vergil saying We read not go to any part of the earth to seek God who is everie where but some have no such intention but rather go to behold the image of some Saint never thinking in all their journey of God far contrarie to the worship that was prescribed by the Fathers Against such men may well be applied that of Persius O souls prone to the earth and void of Heaven Why should we use such rites in our Churches and in the way they feed themselves delicatelie and lest they wax sad they have with them some Pleasant I will not say their Whores or Mistresses to cause them to laugh and tell them merrie sports as it were to refresh their wearied minds O vain travel we should sojourn that being sequestred from domestick cares which divert us from thinking upon the other life to dart the bodie and cause it to do service unto reason and give unto the poor as Christ commandeth Vergil in Interpret Orat. Dom. 9. Out of what is said may be partlie seen what was the estate of the Western Of Monks Church in the daies of Pope Gregorie the I. and that after him a thicker mist arose out of the Sea as indeed puritie of Doctrine perished
also that in the end of that Synod the Britan Bishops confessed that it was the right way of justice and righteousness which Augustine taught But it is clear from Beda that the Britans did oppose all that he spoke and they who said so were at the first meeting when Augustine had not discovered himself Likewise out of the Interrogatories that Augustine sent unto Gregory the I. and are with the answers in the end of Gregory's works it is easie to be seen that the first Arch-Bishop of Canterbury was no learned Clark but very superstitious and especially in the eighth answer that he was ambitious in that he did aim to have the Bishop of France subject unto him After the death of Augustine Laurence who did come from Rome with him took his charge he did invite the Scots dwelling in the same Island unto a Synod and thought to have found them meliores saith Beda lib. 2. cap. 4. readier to his mind than the Britans were but he found no less opposition by them for the Scots differed nothing from the Britans Dagan and Columban did refuse all communion with him and would not lodge in the same Inn where any Romish Bishop was If we compare all these premises we may see the cause why our Writers have spoken so diversly of Augustine some calling the English conversion a perversion and iâ—ebriation and others terming it a gracious conversion to wit when they consider how Pagans by the light of the Gospel were brought unto the faith though tainted with some errours they do with the Angels of Heaven rejoice in remembrance of that English happiness but when they consider that the old Professours of the ancient faith were by the importunity and ambition of Augustine and his successours inthralled in multitude of new inventions and in an unjust subjection yea and that so many were martyred by means at least by suggestion of Augustine justly have they termed this work of Augustine a perversion of the faith so giving this twofold censure in the spirit of discretion and not of contradiction even as Christ knew and approved the works of Ephesus but he had some things against her 2. The difference in observing Easter was thus The Romans in remembrance Difference for Easter of Christ's resurrection did observe the first Sunday after the full Moon of March and the Eastern Church as also the Britans kept the fourteenth day of the Moon on whatever day of the week it fell For this matter was no small debate between the Greek and Latine Churches long before as also in Britain about the year 657. betwixt Finnan a Scot and Bishop of Lindsfarn and Ronan another Scot and coming lately from Rome Finnan was so reverenced by the Romish faction that nothing was altered in his daies and he writ a book Proveteri Paschatos ritu Beda hist lib. 3. cap. 25. This jar was renewed about the year 670. by Wilfrid Bishop of York who had been at Rome Colman a Scot and Successour of Finnan and Cedda who afterwards was Bishop of York defend the old custom alledging as is before that this Island had received their rites from Asia and had kept them from the beginning of their conversion untill this time Wilfrid and Agilbert a Bishop and Agatho a Priest and James a Deacon said Rome should be preferred above Asia because the bones of Peter were at Rome Colman answereth that Anatolius and Eusebius Pamphili do evidently declare what were the rites of Asia and the same were received from John the Evangelist and were followed by Columba whom they could not deny to have been a good and devote man Wilfrid replieth The authority of Peter is greater for Christ said to him Thou art Peter and to thee will I give the keys of the Kingdom of Heaven Then another question was propounded concerning the shaving of the Clergy mens heads which the Scots did refuse But Beda hath not recorded the dispute In the end King Oswin said Seeing these rites were received by Saint Peter and now he is Porter of Heaven I will follow him lest he thrust me back when I come thither Beda loc cit When Colman saw that the authority of a rude Prince did oversway he would stay no longer but excluded his Bishoprick with Eata Abbot of Meilrose and thereafter he carried a Convent of Monks into one of the Isles Hebrides where they lived by the works of their hands Beda ibid. cap. 26. Wilfrid after that contest was accused of pride and misdemeanours but refused to answer and fled Then Theodore Arch-Bishop of Canterbury set another in his place thus the controversie for Easter was ended in England And to end it altogether after other contests about the year 716. Ecbert or Berect as some call him an English man did so prevail amongst the Scots that Easter was kept in the Isle Hu after the Romish manner the 24. of April but he died suddainly The suddainness of his death Beda lib. 5. cap. 23. calleth a confirmation of his doctrine He might as well have said The Lord did approve the fact of Lot's wife 3. About the year 600. Brude King of Peichts though a Christian had The Conversion of the Saxons in Britain conjunct Wars with Ethelfrid King of Northumberland against Aidan King of Scots and Malgo a Duke of the Britans The Scots did prevail with great loss The report is saith Buchan hist Scot. lib. 5. that Columba Boetius calleth him Colm Abbot of the Monastery in Colmkill or Jona did assure his fellows of the victory the same hour of the fight After some years Ethelfrid renewing his forces came against the Scots Aidan waited for the Britans in vain and was put to flight with great slaughter on both sides After that fight Columba died for grief and Aidan was so commoved for the unlucky success and for the want of good Columba and for fear of the apparent danger of Christians from that cruel Pagan that within few weeks he died Not long after Ethelfrid was killed by the Britans as is said before Edwin succeedeth him and thereafter was setled in the general government of the Saxons Then the friends of Ethelfrid amongst whom were his seven sons and one daughter fearing cruelty fled into Scotland King Eugenius the 4. son of Aidan not regarding the hostility of their fathers accepted them and caused them to be instructed in the Christian faith Edwin was slain in Battel an 633. by Penda King of Mercia and Kedwalla King of the Britans there was never a more cruel Battel in this Island for Penda pursued the new converted Christians and Kedwalla would destroy the Saxons wherefore their rage did spare neither age nor sex Buchan hist Then Northumberland was divided into two Kingdomes Osrich cousin german of King Edwin was King of Deira and Eanfrid or Andefrid the eldest son of Ethelfrid was King of Bervici or North part they were both Christians the one instructed by Paulin Bishop of York and the other
in Scotland but they both made apostasie in the first year and were slain by Kedwalla Beda hist lib. 3. cap. 1. Oswald the second son of Ethelfrid succeeded unto them and overthrew Kedwalla Oswald did hold nothing so dear as to promote the Christian religion and sent unto Donal the 4. King of Scots for Preachers when Segenius was Abbot of Colmkill because the Scots language was not understood by his Saxons Oswald would often expound sentences or passages of their Sermons for in the time of his exile he had learned that language Amongst these Preachers the worthiest was Aidan the first Bishop of Lindsfarn he had no care of earthly things what was given him by the King or Potent men he was wont to part it amongst the poor at the first occasion He ceased not to go from town to town and from house to house not on horse but on foot alwaies catechizing whether he met with rich or poor if they were Pagans he taught them if they were Christians he confirmed them in the faith and exhorted unto the works of piety and charity especially to read the Scriptures diligently he died an 651. Beda lib. 3. cap. 4 5. From Northumberland the Word of God was spread among many others of the Saxon Kingdomes Pope Honorius sent Byrinus unto the West Saxons Ibid. cap. 7. Last of all Sussex or the South Saxons and the Isle of Wight were converted Fox in Act. moni Sigebert King of Essex had learned the Christian faith in France and opened the first School in Cambridge an 636. Paul Iovius in Angl. reg Chron. He was perswaded by his Monks to enter into a Cloister as if it had been a shame or sin to reign with David his end was lamentable for when he had given over his Kingdom to his cousin Egrik the fore-named Penda entred his Kingdom with an army his Subjects forced him to go into the fields where both he and Egrik were slain an 652. His son Penda was baptized by Finnan and accepted as a Bishop and Presbyter from him for instructing his Subjects Beda lib. 3. cap. 21. 4. Ferchard II. King of the Scots was odious to all his Subjects for his A despiser of admonition brought to repentance impiety against God cruelty against men for covetousness and drunkenness he spared not the life of his own wife and defiled his two daughters Herefore he was separated from the Communion of the Church and the Nobility did speak of putting him to death or to do unto him as they had done to Ferchard the I. But the fore-named Colman stayed them and assured them before him that God would shortly punish him Within few daies as he was hunting a Wolf did bite him and he became aguish and then vermin did consume his body Then he with tears did confess that he had deserved all these things for vilipending the admonitions of Colman Who said he should be of good courage and trust in God whose mercy is greater to a penitent sinner then any sin of man can let him To shew his repentance Ferchard caused to cover his bed with course coverlets and carry him abroad where he might make publick confession of his sins he died an 664. Boet. hist lib. 9. cap. 21. 5. From Colmkill as a most famous Seminary of learning at that time Famous men of Britain sprang forth not only who did resist the beginnings of Antichristian pride at home and in our neighbour country but they sowed the seed of the Gospel in other Nations Such was that famous Rumold about the year 600. who was called Mechliniensis Apostolus Gallus brought Helvetia from Paganism and as Pappus in histor convers gent. witnesseth built sundry Monasteries there Columban a man of excellent holiness and learning saith Trithe lived sometime in Bangor in Ireland and thence went into Burgundy where he began the Monastery Luxovien and taught the Monks of his own Country especially to live by the works of their own hands Bernard in Vita Malachiae cap. 5. Afterwards because he rebuked Theodorick for his leacherous life he was forced to flee and visited sundry parts of Germany thence he went into Italy and began another Abbey on the Apennin Hills beside Bobium in Tuscany Platin. in Bonifac. 4. Levin was industrious for the name of Christ about the year 630. he turned many to the faith about Ghent and Esca but some hardned person killed him he was held in such reverence that 200. years after his death his body as a holy monument was carried from Church to Church and at last an 1007. it was layed in the Church of Saint Bavo in Ghent Furseus and his brother Fullan with two Presbyters Gobban and Dicul obtained land from Sigebert King of Essex and built the Abbey of Cnobsherburg then bewailing the oppression of that country by Penda he commendeth the charge of that Monastery unto his brother and passing into France he began the Abbey at Latiniac where he died He was famous for his piety and Beda lib. 3. cap. 19. speaks of his visions and miracles Diuma was ordained first Bishop of Mercior where he converted many unto the faith in the reign of the Christian Penda and for rare gifts the Bishoprick of Middlesex was committed to his charge ib. cap. 21. unto whom succeeded Cella a Scot. Also Florentius went to Argentine or Strawsburg and was the first Bishop thereof he opened the first School in Alsatia about the year 669. he is said by his prayers to have restored Rathildis the daughter of Dagobert King of France unto her sight and tongue whereas she had been both blind and dumb Chilian or Kilian the first Bishop of Herbipolis or Wortsburg did first instruct the people of East France saith Bale or high Germany as Io. Pappus speaketh in the Christian faith an 668. because he rebuked Gosbert Prince of Herbipolis first privately but in vain then publickly for having his brothers wife Geilana she caused him to be slain Colonata a Priest and Thotnat a Deacon followed him in all his travels and were put to death with him Burcard or Rurcard succeeded after him to whom Pipin gave a Dukedom and from hence among all the Bishops of Germany only the Bishop of Herbipolis carrieth a Sword and Priest's Gown in his badge Hen. Oraeus in Nomencla Unto these Scots Io. Pappus joineth some Britans as Willibrod Reformer of Frisia and two brethren Evaldi the one surnamed the Black and the other the White D. Morton in his Appeal seems to doubt what doctrine they did teach because of the diverse opinions concerning them they lived about the year 689. yet Io. Pappus saith plainly They converted the Westphalians to the Christian faith and suffered martyrdom neer Breme Io. Bale sheweth their death the barbarous people slue the younger with the edge of the sword and they tormented the elder with a lingring death and pulled in sunder his members and at last threw them both into the River 6. Pope Agathosent
and ye all should further and help us Ca. 4. He admonisheth Bishops especially to teach their people both by life and doctrine both by themselves and them who are under them as they will answer in their accounts at the great day Can. 17. The Bishop of the first See should not be called the Prince of Priests or the highest Priest or any such title but only the Bishop of the first See Can. 4â— None can lay another foundation save that which is layed which is Christ Jesus whosoever therefore in the love of God and of his neighbour keepeth the certainty of faith which is in Christ Jesus he hath laid the same Jesus Christ the Son of God and Man to be his foundation it is to be hoped therefore that where Christ is the foundation the edifice of good works will follow In a word if his medling with Italy and his advancing His Conversation the Pope for confirming that which he had taken can be excused he was unto all Princes a patern of magnificence zeal in religion learning eloquence temperance prudence moderation c. Alcwin contra Elipant lib. 1. saith Charls was a Catholick in faith a King in power a High-Priest in preaching a Judge in equity a Philosopher in liberal studies famous in manners and excellent in all honesty he was never served at Table with more then four dishes at once his exercise was hunting and reading of Histories Pet. Mexia In the year 813. Crunus Duke of Bulgaria pursued his Victory and fought once with Michael Rangabis a worshipper of Images and at the second alarm he did renounce his Crown and Leo Armenius General of the Army was declared Emperour he slue Crunus in Battel and returned home with Triumph Thereafter he had peace he threw down Images and banished the Patriarch Nicephorus a worshipper of Images and many more Zonar 3. LEWES the Godly confirmeth the peace with Leo Armenius and Lewes his troubles had Wars in Datia whence he was necessitated to return to redress some accidents at home and he easily calmed them by means of his Nephew Bernard In the year 818. the same Bernard rebelled against his Uncle and claimed the Crown of France because he was the son of the eldest brother but he was soon taken captive his eys were picked out he was sent Prisoner into France and his Kingdom was given to Lotharius the Emperour's son At that time Lewes confirmed the Donation of King Pipin and of Charls unto the Church of Rome without making mention of any former right as may be seen in the words of the Donation in Volaterran and Gratian. Yet he gave not over the City of Rome for Platina in Serg. 2. sheweth that Rome was allotted unto Lotharius when the Empire was divided again and Thegan chorepi Trevir writing of the same Lewes saith It was appointed that according to former custom some should be sent from the Emperour to Rome who having the authority of Judges should do justice to all the people and accordingly Legates were sent to Rome to judge Pope Paschalis who was challenged of murther Io. Lampad in Mellif Lewes caused the Bible to be translated into the Saxon language Though he was religious and studious of peace yet he was not free from conspiracy he had advanced many persons unto high honours and as Crantz in Saxon. lib. 2. cap. 25. for their wickedness which he had certainly tried he cast them down again they therefore did devise many things against him and drew his own sons Lotharius Pipin and Lewes on their side under pretext that the Emperour did affect his youngest son by his present wife more then them They did so prevail that the Emperour was deposed and Lotharius was declared Emperour who shut his father into a Monastery and his young son Charls Many who were loyal would have taken Arms for his relief but he did forbid them Hugobert Bishop of Lions and Bernard Bishop of Vienna and many other Bishops took part with the sons because he would have restrained their pomp and pride but they made pretence that he had married Judith within degrees forbidden by the Pope Also Pope Gregory the IV. hateth him because he was an ememy of Images nevertheless he came into France under pretence to appease the troubles But as Morn in Myster ex Chronic. Dtonys and others testifie to kindle the coals he sought that both parties would submit unto his arbitrement They who were on the Emperour's side were suspicious of deceit and would not submit but said to the Pope If thou come to excommunicate us thou shalt return excommunicated Vsser de Eccles stat cap. 1. Crantz loc cit saith When the sons had examined the cause of this stir they found the innocency His restoration of their father and restored him unto his Empire and he being the meekest of all mortals did readily forgive them and made Lotharius partner of the Empire with him but he dealt more severely with the Bishops they fled into Italy nor could the authority of the Pope help them only who did most humbly confess their offence were pardoned About that time a huge multitude of Sarazens entred into Italy took Rome and made Saint Peter's Church a stable for their horses and wasted all Thuscia burning Houses and Churches when they heard of the Lombards coming against them they made hast away with much spoil with infinite number of Captives as also they spoiled Sicily Michael the Stutterer conspired against Leo Armenius in his 7 year and killed him he slue some Bishops and banished others who worshipped images His son Theophylus was answerable to his name he punisheth not only the worshippers but the makers of Images In the year 824. he sent unto Lewes desiring the determination of the French Church concerning Images and intreating that he would interpone his authority with the Pope in that matter The Emperour called a Synod at Paris of which is mention in the end of Century 8. and he sent Jeremia Bishop of Senone and Jonas Bishop of Orleance unto Pope Eugenius who did ask By what place of Scripture he could prove it lawfull to worship images He answereth They are arrogant who dare ask such questions Ph. Morn in Myster ex Synod Paris sub Ludo. Lothar Pe. Mexia writeth that these three most famous heads of Europe died within the space of four daies Theophylus Lewes and Pope Gregoryths IV. An. 840. Lewes before his death divided his Kingdomes and sought not the consent of the Pope 4. LOTHARIUS the eldest son of Lewes succeeded unto his father The Empire is divided and weakned with common consent except of his brethren Charls and Lewes for they took it ill that he should have both France and Italy and they be inclosed in Bojaria and Aquitania so they force their brother unto a new division Lewes became King of Germany and had Hungary Bohemia Saxony Moravia Frisia Bojaria c. Charls was King of France except
them which have not beleeved in him nor will ever beleeve as the Lord himself saith Matth. 20 The Son of man came ... to give his soul in redemption for many 4. That he beleeve and confess that the Almighty God saveth whom he willeth and that none at all can be saved but whom he will save and that all are saved whom he will save and therefore it is not at all his will those be saved whosoever are not saved as the Prophet saith Whatsoever the Lord willeth he doth that both in Heaven and on Earth And saith Prudent although there be some other things wherein he hath satisfied and subscribed in which being condemned in Pelagius the Church hath universally consented yet these being against him and his followers cleared from his froward expositions by the Apostolical See at the instance of the blessed Aurelius Bishop of Carthage and of Augustine with other 214 Bishops and being published unto all the World by many both Epistles and Books all the Church to day rejoiceth in confesseth preacheth holdeth and shall hold This Epistle of Prudentius is in the 2 tome of the French Councels and by it we may see not only his mind but the universal doctrine of all the Church in all the World as he affirmeth Although Histories do not express whether Aeneas did subscribe these Articles yet it may be gathered from the 99 Epistle of Lupus Ferarien where he commends this Aeneas and saith that Prudentius with the other Bishops did confirm his ordination By authority of Lotharius a Synod was held An. 855. at Valentia the Canons thereof follow hereafter For the present I add the words of Baronius concerning it generally saying The Bishops thought good to bring no other thing into the Church then what the most holy Fathers and faithfull Teachers of the Church had in all sincerity taught formerly in Affrica in the Councel at Carthage and in France in the Councel at Arausicane whereunto we should cleave in all points to wit that the godly are saved no other way but by the grace of God and the wicked are condemned for their own iniquity And that the wicked do not perish because as some say they could not be good but because they would not Then he sheweth that the Acts of this Synod were sent unto Hincmar and that he did by writing condemn these errours But Vsser taxeth Baronius that he hath written of this matter slenderly and from the writings of Hincmar and from Acts of Synods convinceth him especially he declareth from a book of the Church of Lions that there was diversity of opinions among them of Lions concerning the fifth Canon of this Synod which in the end of that book thinks the greatest difference between the Elect and the Reprobates to be that in the Reprobates remaineth the guiltiness of the first transgression which is taken from the Elect by the blood of Christ Also he sheweth that in the year 856 in the moneth of August Charls the Bald did call a Synod at Bonoile by Paris and another in September at Nielph where he gave unto Hincmar the Articles of the Synod at Valentia and what he had received from others in favour of Gotteschalk that Hincmar should answer unto them and that after three years Hincmar did return a great book of God's predestination and of man's free-will as Flodoard sheweth Hist lib. 3. cap. 13 and that the adverse party was not satisfied by that great volumn neither was the authority of the Valentian Synod lessned and therefore An. 859 Charls calleth another Synod in Audemantunno Lingonum where for the instruction of God's people the Canons of the Valentian Synod were voiced and confirmed again and proclaimed only in the fifth Canon they express not the four Articles because they perceive Hincmar was offended by so express condemning them as if they thereby had neglected the limits and law of charity and they did add the name of John Scot unto the nineteen Articles This Synod is called Lingonensis in Concil Gall. tom 3. After 14 daies was a more frequent Synod of twelve Provinces at Saponaria a Village of the City of Tullen where was King Charls and his Nephews Lotharius and Charls sons of the Emperour Lotharius there the Canons of the former Synod and the Carisiac Articles were read again and again great contention was between Remigius and Hincmar with their followers the one pleading for and the other against the Articles of Gotteschalk but as Hincmar writeth in an Epistle Dedicatory unto Charls the Bald the stir was calmed by the wisedom of the Arch-Bishop Remigius exhorting them all to bring unto the next Synod the books of the Catholick Doctours and as they shall find them agreeing unto the Apostolical and Catholick doctrine all should hold together unanimously It appeareth in the Acts of this Synod that it was so soon closed because of the murmurs in the country All this time Gotteschalk was still in Prison in the Monastery of Haultvillier whence he sent forth first a short confession and then a larger one confirmed by testimonies of Scripture and of the ancient Doctours In the end of the latter he craved that there might be a free Synod wherein truth might be made known unto all and errours altogether taken away and he lamenteth that for baseness of his person truth is despised and his adversaries follow not charity and refuse verity only that they may seem victorious Now of all that I have read concerning his Confessions and the writings of both parties I gather that at that time the greatest controversie was concerning the predestination of the wicked unto punishment howbeit there was also some difference concerning free-will and the efficient cause of conversion or of faith and good works And because Hincmar in his Epistle unto Whence was the word Prâ—destinatians Pope Nicolaus and Semipelagians make mention of Hereticks whom they call Praedestinati or Praedestinatiani here I add concerning that name that the first who mentioneth it was he who writ the continuation of Ierom's Chronicle for he about the 24 year of Arcadius and Honorius writeth saying At this time began the heresie of Praedestinati which had the beginning from Augustine So it is expressly saith Vsser in Histor Gottes cap. 2. in two old manuscripts one in the King's Bibliotheke and another in the Benedictines at Cambridge although in the Printed books it is not said from Augustine but from the books of Augustine being ill understood And certainly these words of Hincmar are frivolous since Pope Celestine did not write against such an heresie but against the Pelagians as is clear in his Epistles unto Augustine and he doth approve the doctrine of Augustine and Prosper in his Epistle unto Augustine which and the Epistles of Celestine are amongst the Epistles of Augustine writeth saying Many of the servants of Christ which are in the City Massilies think that in the writings of your Holiness against the Pelagian Hereticks whatsoever you
another reason the opinions of Haymo are different from that Exegesis I will name but one Haymo on the Revel lib. 1. near the end saith The Pillars of the Temple are not only they who are more perfect as Paul saith Peter and James and John which seemed to be Pillars c. Here Haymo not only calleth these three more perfect but Pillars also which is more then Paul saith but this Exegesis speaks not so much of them for on Gal. 2. at these words which seemed to be something or as we have Who were of reputation it is written there They seemed unto themselves to be something for they did seem to have learning and vertue of themselves but they neither had learning nor vertue of themselves nor of their own merits and therefore although they did seem unto the people to be something they were nothing He who writes so liberally of the three Apostles would not probably have written so sparingly of them in the other place and so the Authour of the Exegesis but by Remigius Bishop of Lions and is contrary to the present Church of Rome in many particulars following would not have called Peter the head of the Church Who then is the Authour of that Exegesis The above-named Remigius Bishop of Lions as Bishop Usher proveth loc cit and we may find that his doctrine in that Exegesis doth accord with that which we have heard he did maintain concerning election free-will c. as appears by these passages On Rom. 5. he saith As by Adam sin and death did enter so by Christ came justification and eternal life therefore the Apostle saith We are reconciled unto God because as by one man sin entred into the World that is into the universality of mankind except Christ which is from above and by sin death came so death both of body and soul hath gone over all men even as on the first man in whom all have sinned So by our Lord Jesus Christ justification hath entred and by justification life eternal ... for in him all men have sinned which were in his loins as Levi was in the loins of his father when he paied tithes And he saith congruously that sin entred first and then death by sin because so soon as he did sin he became mortal as the Lord had foretold saying In whatsoever day thou shalt eat thereof thou shalt die the death He did sin by coveting and eating and he was made mortal in sinning Amongst other things observe here that Remigius makes no exception of sin in the universality of mankind but only of Christ and therefore the Virgin Mary is not excepted and after the same manner do all the Ancients speak in this point On Cap. 9. What man can declare why the Almighty God did chuse Jacob before he was born and rejected Esau when neither the one nor the other could do any good or ill except that on him that is on Jacob he would bestow his grace and mercy and on Esau he would fullfill his just judgment .... therefore as it was not the purpose of God and his predestination according to election of the good merit of Jacob so the election of the Gentiles was not according to the election of merits but according to the free grace and predestination of God therefore for what cause Jacob was chosen without good works and Esau was hated without ill works it is only known unto God who knows all things before they be and whose judgment is alwaies just ..... He said unto Moses I will have mercy on whom ... This is the order On whom I will have mercy by calling him unto my faith I will have mercy by giving him my faith that he may beleeve in me and I will shew compassion on him that he may live righteously and be mercifull and persevere in good works according to which he shall receive the reward Therefore not of him who willeth understand is the will nor of him who runneth is the race but of God shewing mercy is mercy that he giveth unto man to will good to do and to persevere The only good will is not sufficient unless also the mercy of God prevene him unto this end to give unto him to will what is good and to perfect the same good as the Psalmist saith His mercy shall prevene me and his mercy shall follow me But haply one will say Why are the Elect rewarded or what reward have they deserved if both the good will and the perfecting of the good work be given unto them of God I answer therefore are the Elect worthy of remuneration because so soon as they do perceive that they are prevened by the grace of God they do labour with all their indeavours to obey his will For the Scripture saith to Pharao The Scripture speaketh not by it self but another by it as here God speaketh These last words I have marked against them which say The Scriptures is dumb and dead At these words Hath not the Potter power ... he saith So the Almighty God the Potter of mankind hath power out of the mass of perdition and sin that is out of the mass of mankind to make one vessel unto honour that is to create one for this end that he may be honoured in him and that he honour him by calling him unto his faith and by saving him unto life and another unto dis-honour that is in his just judgment to destroy the Reprobates because of their wickedness for of a corrupt mass all the vessels are corrupt but if the Potter by the Engine of his Art will purifie some of them from the fault of the mass by baking it in the fire may he not be magnified in those And that he suffereth some unpurified he is not to be blamed because he continueth in his power for the mass is his On Cap. 11. at these words I have left 7000 ... saith he neither saith he Are left unto me but I have left and reserved unto my self 7000 men which when others became Idolaters have not bowed ....... And it is to be considered because according to the election of God's grace that is according to the gift of Predestination the remnant is saved not according to the merit of their works wherefore he saith in the Epistle unto the Ephes As he hath chosen us before the foundation of the World in him i. e. in Christ that we should be holy and unblamable And if of grace they are saved who beleeve amongst the Jews not now was it of the works of the Law by which they thought to be justified who continue in infidelity else grace were not grace that is if they were saved otherwise which cannot be but by the grace of God or else grace it self were not grace but a merit ..... But the election hath obtained it that is they who were chosen out of that multitude whom before he called a remnant now he calleth election and as before circumcision is taken for the
Jews so here election is for the Elect who obtain justification by faith On Cap. 15 at these words Whatsoever is written is written for our instruction ... he saith The Apostle joineth himself unto all Beleevers and will shew that all things which are written in Divine books are not written for them whose deeds and works are there reported for they are in rest long ago but for our salvation and of them which are to come that we may have whence we may take example of faith and good works and whence we may know with what works God is pleased and with what he is provoked to punish .... for what did it avail to Abraham that Moses hath written he was obedient and that he commends him to have pleased God But he saith Whatsoever things are written in the Law Prophets Psalms and other Scriptures are written for our instruction that we which are come unto the faith may thence learn Seeing Remigius writeth that the Scriptures are written for the instruction of all Beleevers would he then have consented unto the Act of Trent which forbids the use of the Scriptures unto Beleevers On 1 Cor. 1. at these words That no flesh should glory before him he saith No flesh that is no man The wise and mighty cannot glory because they are not called by him for their wisdom and riches neither had they divine wisdom or spiritual riches of themselves The Apostles could not glory because whatsoever they had of favour they received it from God without their merits and they cannot glory that they were chosen for their wisdom and riches ..... He that glorieth let him glory in the Lord he glorieth in the Lord and not in himself who confesseth that all the good he hath he hath received it from God without his own merit and therefore seeks not his own glory and praise but his glory from whom he hath received whatsoever he hath On Gal. 6. on these words God forbid that I rejoice but in the Cross of Christ he saith that is I will not rejoice in the riches and dignities of this World but in the Cross of Christ i. e. in his suffering which was done on the Cross will I rejoice from whence is my redemption and salvation Or I will rejoice in the Cross of Christ that is in this will I rejoice if I can follow the suffering of Christ what he hath sustained for me I may sustain the like for his name Hence we may see that Remigius did not rejoice in the painted or moulded Cross but in Christ's sufferings for our redemption On Eph. 2. at these words Built on the foundation he saith The foundation of the Prophets Apostles and of all the faithfull is Christ because they are grounded and established in faith of him as he himself said Upon this Rock that is upon me will I build my Church Here Remigius expoundeth the Rock to signifie Peter On Cap. 5. at these words Not having spot or wrinkle he saith In this world the Church may be said to be glorious one way because it hath Kings and Princes subject and it hath many orders and degrees but it cannot be without spot or wrinkle of sin because it hath many penitents in it and if we say we have no sin we deceive our selves and the truth is not in us and there is not a man upon earth which doth good and sinneth not wherefore it is better that we refer these words unto the general resurrection On Cap. 6. The sword of the Holy Ghost is the Word of God as the Apostle saith that is the doctrine and knowledge of the Divine Scriptures which is given unto us by the Holy Ghost And it is called a sword because as enemies are put to flight by a sword so by the knowledge of Divine Scriptures we may put to flight all the craft and devices of the Divel by following what the Scripture teacheth and eschewing what it forbiddeth and not only may we overcom the Divels by the knowledge of the word and by the help of God but by authority thereof we may convince all Hereticks and destroy all their errours Reader observe in this testimony the manifold use of the Scriptures and especially that they are a rule wherewith all errours may be destroied On Phil. 2. at these words It is God who worketh in you he saith Lest he seem to exclude God from our salvation or as if without the help of God we could be saved â—e subjoins For it is God who worketh in you therefore every good which we have as well the good will as the good operation is not of us but of God ..... both to will that is to have a good will and to do according to good will that is that we may alwaies will what is good On Cap. 3. at these words If I may comprehend in whom I am comprehended he saith All the Elect which are predestinated for eternal life are comprehended in the Passion of Christ because thereby are redeemed not only those who are saved after his resurrection and who are purged in baptism but all the godly which were before his coming ..... Whosoever are perfect in comparison of others let us think so understand that we are not perfect for whosoever are perfect that is who are thought to be perfect let us understand that this is in comparison of Beleevers and who have less understanding because we are not perfect in respect of what we shall have at the day of judgement On 1 Tim. 2. he saith Seeing the Psalmist saith The Lord doth whatsoever he willeth and the Apostle saith Which will have all men to be saved Why are not all men saved To which I say Because it is true what the Psalmist saith For he hath said and it shall be likewise he will save all men which are saved and which by his mercy seek to be saved for the Apostles have put the whole for a part as in the Gospel the Lord saith When I shall be exalted from the earth I will draw all men unto me for he drew not all men nor draweth all men but all that is the Elect out of all sorts and Nations out of all sex and condition from Kings unto Beggars from the perfect unto the babe of one day yet none can be saved but whom God willeth because he sheweth mercy on whom he will for if all men had continued in perdition just had been the judgment of God but that his mercy and power might be shewed because he is powerfull to save all men in those which do perish he shews his just judgment and his mercy in them which are saved for his grace preveneth us that we have will and our will should accord with his will and then he will give us ability and because we join our will to his will we are worthy to be rewarded and nevertheless it is all to be ascribed unto his grace whatsoever good we do He saith then Which will have
and what it is to eat his flesh and to drink his blood He who eats my flesh and drinketh my blood abides in me and I in him that is to eat his flesh and to drink his blood to abide in Christ and to have him abiding in us and therefore who abides not in Christ or in whom Christ abides not without doubt neither eats he Christ's flesh spiritually although carnally and visibly he do press with his teeth the Sacrament of the Body and Blood of Christ but rather he eats to his own judgment the Sacrament of so great a thing who being unclean did presume to come unto the Sacrament of Christ which no man takes worthily but who is clean Hence we see that Haymo thought wicked men cannot eat the body of Christ but only the Sacrament of it and whosoever eats Christ's flesh abides in Christ and is immortal therefore he did not beleeve Transubstantiation And here again he confirms the perseverance of them who have true grace In the Homily De Passtone Christi secundum Matth. he saith After he had supped he gave them bread and wine to wit in a mystery of his body and blood for because bread strengthneth the heart of man and wine augmenteth blood in man justly is the bread turned into the body of Christ and the wine into his blood not by figure or by shadow but in truth for we beleeve that it is the flesh of Christ in truth and likewise his blood but because human frailty is not accustomed to eat raw flesh and to drink blood therefore the same flesh is translated into bread and his blood into wine And in the next page he saith He gave it unto his Disciples and said Take ye eat ye This is contrary unto them which give the Eucharist unto dead men for when the Lord had said Take ye presently he adds And eat ye because it is not sufficient to take unless each do eat it to his salvation because what they could not take in their life they shall not be able to take after death Likewise taking the Cup he gave thanks and gave it unto them and said Drink ye all of it that whosoever takes should drink Here is Transubstantiation will a Romanist say But observe first How can the opinion of Transubstantiation stand with the preceding testimony 2. He speaks here as Remigius did before to wit not a substantial change but a real change in respect of use and condition 3. He saith Christ's flesh is translated into the bread as well as he saith the bread is turned into his body but this they will not maintain and neither of them is done substantially and yet both really to wit as he saith in the first words in a mystery 4. He saith expressly Christ gave them bread and commanded to eat therefore it is still bread and must be eaten The bread is such bread as strengthneth the heart and the wine is such wine as augmenteth blood therefore the substance of bread and wine doth remain And here he condemns another practise of the Romanists which although they do not profess in writing yet I have heard credibly reported that they do as baptize dead children so put bread or the hosty into the mouths of the elder persons when they are dead This Haymo writ also a large Commentary on the Revelation wherein though he fail in the application of the Prophetical part as not knowing what was to come yet is he Orthodox in doctrine and contradicts the present Romish Church in many particulars and as once I have said before we look upon the pure mettle and leave the dross In lib. 1. at the words Grace and peace he saith It is to be noted that it is not said Peace and Grace but grace is premitted and peace follows because none can attain the peace of reconciliation unless the grace of mercy prevene him because that we may come to the peace of God we are prevened by the grace of God and generally all things which we have from God whether in faith or in work in abstinence fasting and other things are given to us freely of his only mercy On Cap. 2. at the words I will make him a Pillar in the Temple he saith None doubteth that the Temple of God is the Church of the Elect .... The Lord then saith Who overcometh understand ye the temptations of the Divel worldly lusts and carnal delights I will make him a Pillar in the Temple of my God that is I will make him strong in good work that he shall not fear any loss but moreover by the strength of his fortitude that is by his example and doctrine he may sustain the Church And where it is said He shall not go forth any more it is manifestly known that he had gone forth .... but being recalled he shall go no more forth that is he shall be separated no more from the grace of Christ As in this place so in a hundred more of that Commentary he calleth the member of the Church the Elect and he speaks oft of their perseverance In lib. 2. on cap. 3. at these words I will sup with him he saith The head supped with the members and the members with the head because Christ died for the Elect and the Elect die with him that they also may perfect the will of the Father Christ feedeth us because he inlightneth us with his faith and on the other side we feed Christ when we do delight him with our faith and works On cap. 8. at these words And another Angel came and stood before the Altar he saith This other Angel is the man Christ-God of whom the Prophet saith His name shall be called the Angel of the great Counsel for he is the messenger of the Father's will which came and stood before the Altar with a golden Censer to shew that he is the true High-Priest of good things to come for it is the ministry of a Priest to stand at the Altar and diligently to burn the Incense being prepared with spices for he is the Angel of Angels and the High-Priest of Priests Moreover before the Altar that is before all the Church which burneth with the fire of God's love and offereth unto God a true sacrifice that is a contrite heart killing kimself that he might be a living and reasonable sacrifice For before this Altar standeth the Angel that is the true High-Priest by whom we send all our Sacrifices unto God the Father wherefore also the Priests in all their prayers make mention of him that by him they may be heard saying Through our Lord Jesus Christ ..... To this Angel the Incenses are given that he should offer them unto the Father upon the Altar that is upon himself by whom the godly do direct unto the Father their prayers and all their works as it is written If any man sin we have with the Father an Advocate Jesus Christ the just and he is the propitiation for our
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
said he may easily understand who will compare the new Divines with the ancient both Latine and Greek So far Berald Out of these two testimonies observe that Theophylact doth agree with the Ancients before him as Chrysostom Basilius and others of those ages whom he often quoteth and doth disagree from the multitude of Preachers in the Roman Church about the year 1533. Where then is their frequent gloriation of the constancy and unity of the Roman Church with the Ancient Fathers Hear then what Theophylact saith in the Articles of controversie in those daies In Prolog before Evang. Matth. he saith Because heresies were to bud forth which are ready to wast our manners it was thought necessary that the Gospels should be written to the end that we learning truth out of them should not be deceived with the lies of heresies and our manners should not altogether be undone On Cap. 13. near the end speaking of Christ and his mother he saith The mother would shew some human thing that she had power over her son for as yet she had no great thoughts of him and therefore while he was yet speaking she would draw him unto her Porsena here addeth on the margine Lege cautè To wit he saw that these words are against the Tenets of Rome that the Virgin was free from all sin and by right of her mother-hood she can command her son On Cap. 16. Because Peter had confessed that Jesus is the son of God he said that this confession which he had confessed shall be the foundation of Beleevers so that every man which shall build the house of faith shall lay this foundation for although we build many vertues and have not this foundation a right confession we do build unprofitably ..... They have power of binding and forgiving who receive the gift of Episcopacy or oversight as Peter did for although it was said unto Peter I will give unto thee nevertheless it was granted unto all the Apostles When when he said Whose sins ye forgive they are forgiven For when he said I will give he signifieth the time coming that is after the resurrection ...... When Peter speaks rightly Christ calleth him blessed but when he feareth without reason and will not have him to suffer he lasheth him and saith Go behind me Satan In Luc. cap. 2. Bishops should keep their Flock and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sing in the field sing spiritual things and teach the people and hear divine visions and sayings Bethleem is the house of bread and what other is the house of bread but the Church in which bread is provided it is therefore the duty of spiritual Shepheards to seek heavenly bread which when they have seen they must preach it unto others ..... The things whereof the Scripture is silent we should not inquire On Cap. 16. Nothing is so profitable as diligent searching of the Scriptures the Divel may falsely and apparently make a search of the dead to deceive the unwise and from Hell he may sow doctrine according to his wickedness but those who do duly search the Scriptures nothing can delude them for the Scriptures are a lantern and light which when it shines the theef is found and made manifest therefore we should beleeve them and not regard the rising of the dead And a little before he saith As it is impossible for any man to pass from the company of the just into the place of sinners so it is impossible as Abraham teacheth us to pass from the place of punishment into the place of the just .... The bosom of Abraham is the possession of good things which are prepared for the just passing from the Waves of the Sea into the Haven of Heaven On Ioh. cap. 1. The new Testament is called grace because God gives freely unto us not only remission of sins but the adoption of children And it is called truth because whatsoever the Fathers saw in figure or spoke He hath here preached these clearly ........... Here we learn that the miracles of Christ's childhood are but feigned and lies and made up by them who would scorn the mystery for if these had been true how could the Lord have been unknown which wrought them for it is no way likely that he was not famous which did such miracles But it is not so for before he was baptized he wrought no signs neither was he known On Cap. 3. If thou knowest not the wind which is a Spirit subject to sense how searchest thou curiously of regeneration by the Spirit of God how and from whom it is breathed If this spirit cannot be comprehended far less is the grace of the Holy Ghost subject to the laws of nature Confounded therefore be Macedonius the fighter against the Holy Ghost and Eunomius before him for he would make the Spirit a servant although he hear in this place that the Spirit bloweth whither it will far rather hath the Holy Ghost a more free motion and doth work where he willeth and after what manner he willeth ...... When thou hearest that the Son of man came down from Heaven think not that his flesh came down from Heaven this did Apollinarius teach that Christ had a body from Heaven which did pass thorow the Virgin as thorow a Conduit But because Christ is one person consisting in two natures therefore whatsoever belongs to the Man-hood is spoken of the Word and again what belongs unto the Word is spoken of the Man So here the Son of Man is said to come down from Heaven because He is one person and again lest when ye hear it said The Son of Man came down you would think that he is not in Heaven He saith even he which is in Heaven for do not think that I am not there because I came down but both am I here bodily and I sit there as God with the Father ..... Here we learn that the old Testament is like or of the same nature with the new and there is but one giver of the old and new Testament although Marcion and Manicheus and that rabble of Hereticks deny it He teacheth also that since the Jews beholding the brazen Serpent did escape death far rather we looking on him which was crucified and beleeving shall escape the death of the soul ..... Adam died justly because he sinned but the Lord died unjustly because he had not sinned .... and because he died unjustly he overcame him by whom he was killed and so delivered Adam from death which was laid justly upon him On Cap. 6. Diligent faith is a guide unto good works and good works do conserve faith for both works are dead without faith and faith without works ....... He saith I am the bread of life he saith not I am the bread of nourishment but of life for when all things were dead Christ maketh us alive by himself who is that bread in so far as we beleeve that the leaven of mankind is heated by the fire
apparent vertue comes not from us but from God or lest it be thought that we can do any thing worthy of praise as of our selves let us ascribe all unto God and let us acknowledge that is of his gift whatsoever we do well On Gal. 2. Paul demonstrates in this place that he was equal unto Peter for saith he he who wrought by Peter in the Apostleship of circumcision wrought also by me amongst the Gentiles ...... Some say It was not Peter the excellent follower of Christ which was rebuked by Paul but another Cephas ... But hear most wise man for neither do we say that Peter as ignorant what he should have done was rebuked by Paul but we say that he willingly did admit reproof that he might give unto others an example of patience On Eph. 1. at these words The exceeding greatness of his power in us he saith Nor is it easie to be understood how great is that power and vertue which changeth a man's mind from the wonted custom and to pull it out of errours from which to draw a man sticking in them so great power is requisite that so great power scarcely appears in raising the dead for the Lord did raise the dead with one word and yet he converted not the Jews to him by perswading with multitudes of words and miraculous works He saith therefore the revelation of the Spirit is necessary that we may learn the same faith which we have received that we have received it by the greatest power and working of God for as he raised Christ from the dead so hath he brought us unto light when we were dead and hath drawn us from infidelity and therefore he saith it was done by the exceeding greatness of his power and the power of his vertue On Cap. 2. Yea it is to be thought a greater power to bring into the right way straying souls and addicted to sin then to raise up the dead And at these words By whose grace ye are saved he saith He puts in this as being strucken with astonishment wondring at the unspeakable gift of God for he saith Ye are not saved by your travel or work but only by grace as for your works certainly ye were worthy of wrath and punishment On Cap. 6. The Apostle sheweth how Parents may bring their children into obedience if ye will saith he have your children obedient unto you bring them unto and acquaint them with the word of God and say not let Monks study the holy Scripture for it is the duty of every Christian and especially of him who converseth in worldly affairs and the rather that he hath need of more help as who is driven among the waves of the World therefore it is most profitable for thee that thy children both hear and read the holy Scripture and out of them they shall learn Honour thy father and thy mother but if thou breed thy children in the books of Heathens they will learn very bad things out of them which shall not be if they be acquainted with the word of God On 1 Thess 1. It is manifest that souls are brought unto faith and salvation not by perswasion of man but by the power of God On 2 Thess 2. The Lord will not come unless there come first a departing that is the Antichrist whom he calleth a departing because in very deed he will cause many to depart from Christ .... So that he sits in the Temple of God as a God not in the Church of Jerusalem only but he will sit in all Churches every where Shewing himself that he is God he saith not Saying but Shewing that is he will attempt to prove that he is God for he will make such great works and signs that he may deceive all men .... What with-holds that is hindreth but what is that some have said it is the grace of the Spirit some say the Roman Empire to which opinion John Chrysostom agreeth for unless the Roman Empire be destroied Antichrist can have no way to do as he willeth Paul hath expressed this darkly for he would not rashly take upon him the malice of the Romans nor cast himself into danger in vain for if he had said the Roman Empire will be taken away shortly they presently would have buried him quick as threatning the ruine of the Empire and they would have killed all the Beleevers that followed him as if they wished the overthrow of so great an Empire .... Only he that with holds shall with-hold .... that is when the Roman Empire shall be taken away then shall he come for so long as they are under the fear of this no man will easily submit himself unto another but when this is overthrown he will begin another dominion and as if all were his he will pervert the things that concern both God and man for as other Monarchies were taken away one by another before the height of the Romans .... so this Kingdom of the Romans shall be destroied by the Antichrist and Daniel hath prophecied that it shall be so Some understand otherwise but I would have thee to think as we have said with blessed Chrysostom On 1 Tim. 1. at the last words he saith Thou seest how to search curiously into divine things turned into blasphemy for it is injurious against God when we indeavour to comprehend in our mind and thought the things that are done by his will and dispensation On Cap. 3. One may ask why the Apostle omitteth the Priests because what things are spoken of Bishops belong unto Priests for these are commanded to instruct others and to govern the Churches and are inferiours unto them by the only ceremony of consecration On 2 Tim. 3. That the man of God may be perfect amendment saith he must be sought from the Scriptures that nothing may be lacking to him which walks according to God if therefore thou desirest to be perfect and wishest neither to be cast down with adversity nor puft up with prosperity for that is perfection seek advice of the holy Scriptures when thou wantest me And since he writ of such reading unto Timothy being filled with the holy Spirit how much more are we to be exhorted thereunto which have need of this Spirit And observe how we cannot be upright and perfect unless the holy Scriptures do help us On Heb. 9. so And Christ was once offered by whom was he offered by himself and not by another man for though he was the High-Priest he was also the sacrifice and the oblation To take away the sins of many .... Why saith he of many and not of all men Because all men beleeve not but Christ's death is equal to the perdition of all men that is it is sufficient that all men perish not and and it was paied for the salvation of all men and he died for all men so far as was in him and nevertheless he hath not taken the sin of all men because they fight against him and so they
had made the death of Christ unprofitable unto themselves which certainly is horrible to be spoken and very lamentable seeing that death brought salvation unto many This was the mind of Basilius also and nevertheless we find in the Gospel That he might give his life a ransom for many to be expounded for all Cap. 10. Can never with these sacrifices which were offered year by year ..... If they being once offered had been available they should no more have been offered but when the oblation was made year by year and often it is clear that they were too weak for bringing salvation unto them who were desirous of it and therefore after the first offering followed another and again and again another for amongst Drugs that are called most valid and efficacious which being but once applied or drunken doth heal and cure but what must be often changed and applied hath the less vertue of healing and doth no good unto the sick But one may ask Do we not offer without blood Yea indeed but then we remember the death of Christ and we have but one oblation and not many seeing He is offered but once for we offer him continually or rather we remember his oblation even as if at this time He were sacrificed wherefore it is certain that we have but one sacrifice and the Law had many although as it is said before it was offered the oftner that it might be the more profitable unto many which nevertheless is far otherwise But our sacrifice as I have said is but one and once offered and continueth whole both in this life and that to come and it is more perfect for it is but one blood and once poured forth and one body although it was offered for many and it is not many as it is but one sacrifice which is offered for we do offer that continually as if it were present So far from Theophylact. But here some may object that Theophylact agreeth not with the Reformed Church in Theophâ—lact is vindicated many particulars It is true and therefore I say often we must make separation of the dross from the pure gold but his difference is supposed to be greater then it is Porsena in his Epistle unto the Reader before the Gospels saith Theophylact follows Chrysostom concerning free-will and faith and some other things and therefore in expounding some places he is somewhat more violent which I say that herein you should use discretion which knowest thy self to be addicted unto the Canonical Scriptures only and not to scar thee from reading of him as some are wont when any passage displeaseth they throw the book away So say I in reading of any book written by man we who are addicted to the holy Scriptures only must use discretion But it seemeth Porsena speaks not this unto Papists because they are not addicted to the holy Canonical Scriptures only and he saith that Theophylact is more violent in expounding some places where certainly Porsena understands that he crosseth the Tenets of the Romish Church But this may be more clear by particulars 1. Porsena hath often marked the margine with liberum arbitrium as if Theophylact did in point of free will there assert the Romish errour concerning free-will and I know that others do alledge his testimony against the doctrine of the Reformed Church howbeit he speak nothing against us nor for them as is clear by inspection of particular places On Luk. 15. fol. 103. on the margine is Liberum arbitrium and in the line is The substance of man is rational whereupon followeth free-will for all rational creatures have a free-will and the Lord hath given them reason that they may use it freely c. It is clear that Theophylact speaks there of the nature of man absolutely or without any relation to any particular condition of man before the fall or after the fall and he speaketh against the Stoicks and Manicheans which did hold that the actions of men were carried by fate or pressing necessity and therefore it follows there If God would have us to be compelled he had not made us rational and of a free-will On Ioh. 6. at the words Will ye also go away he saith The Lord saith not Go ye away for this had been to repel them but he asketh will ye go away whereby he makes it free whether they will follow him or not and he sheweth that he will not have them to follow him in fear On these words also hath Porsena fixed Liberum arbitrium As also on Mat. 16. at the words If any will follow me he saith to the same purpose The Lord saith If any will to shew free-will and not coacted vertue These and many more places are clearly spoken against the necessity of fate or coaction which now is not controverted But if you ask By what power is an unregenerated man converted he hath said it already on 2 Cor. 4. and Eph. 1 and 2. Or if you ask By what power doth a regenerate man continue in the faith and practise of godliness Theophylact teacheth that on Phil. 2. at the words For it is God who worketh in you both to will and to do Whereas he had said with fear and trembling now he saith that they need not fear for I have not spoken so that ye should despair but be the more wary for if ye take heed and be diligent God will make all perfect for it is he which makes you prompt to such a good will that we will good things and also bringeth such promptitudes of our mind unto an end for God worketh in us both the will that is he inableth you that ye desire good things and he will augment this good will and kindle it that it may be the more fervent ..... the Apostle takes not away free-will but willeth that we should alwaies give thanks unto God and committed all unto him Mark saith Theophylact but this manner of speaking he saith in you who work your salvation with fear and trembling for in such men which are willingly led unto good God worketh all things According to good will that is that it may be fullfilled in you what is acceptable unto God ..... for God will inable us to live rightly although it were no other cause but only this because so he willeth 2. It is objected that Theophylact and election by foreseen faith or works saith that election was made upon the fore-sight of faith and good works as on Eph. 1. it is When he saith He hath chosen he pointeth forth both the mercy of God and their vertue to wit whom God had separated as who were to be good I answer In these words Theophylact toucheth not the moving cause of election but only teacheth that God had chosen none but such as were to be good and godly and this he insists oft upon against them which held that faith or profession of faith is sufficient to salvation although men do not
no satisfaction for Pennance onely they shew themselves to the Priests who anoint them with oyl in token of the remission of their sins 15. Onely on Maundy Thursday they do consecrate for the sick and keep it the whole year after and think it more holy that day then any other neither do they fast on any Saturday save onely on Easter-even 16. They have but five Orders as Clerks Deacons Sub-Deacons Priests and Bishops whereas the Romish Church hath nine Orders according to the nine Orders of Angels 17. In their Orders they make no vow of single life alledging the Canon J. N. Priest or Deacon shall not put away my wife as it were for honesties sake 18. Every year on certain days they excommunicate the Church of Rome and all the Latins as Heretiques 19. They excommunicate him who striketh a Priest 20. Their Emperor doth name Patriarchs Bishops and others of the Clergy and deposeth them at his pleasure also he giveth Benefices to whom he listeth and retaineth the Fruits of the same Benefices as it pleaseth him 21. They blame the Latins because they eat not flesh eggs nor cheese on Friday 22. They hold against the Latins for celebrating without consecrated Churches and fasting on the Sabbath days and for permitting menstruous women to enter into Churches before their purifying also for suffering dogs or other beasts to enter into Churches 23. They use not to kneel at their devotion yea not to the body of Christ but one day in the year affirming that the Latins like goats or beasts prostrate themselves on the ground in their prayers 24. They permit not the Latins to celebrate on their Altars and if it chance a Latin Priest celebrate on their Altar by and by they wash it in token of abomination and false sacrifice 25. They condemn the worship of Images as idolatry These are the Articles contained in the said Register But there are many more in the Book of Catholique Traditions published in the French tongue by Th. A. I. C. and translated into English and printed at London ann 1610. out of which I have drawn these Articles 1. All the Apostles were equally universal Pastors and no primacy given to Peter who was never at Rome but when he was martyred 2. To say that the Church is grounded on the stone of Rome is hard and grievous and not far from the Jewish baseness to include the Church within a Town 3. St. John ending his life after Peter had the first place among all Evangelists and Bishops and he never taught that Rome by divine right ought to be the Lady of other Churches 4. But after St. John the Bishop of Rome obtained the first place among the Bishops within the Roman Empire for seeing the Citizens of Rome reigned above other Cities he had been proud and audacious who would have preferred himself before their Bishop especially without Ordinance of a Council 5. The Churches of Italy and others their neighbors by lapse of time gave to the Church of Rome not onely the first place but also superintendence over the Bishops near them in particular to give his advice in matters that happened until a Synod might be held yet never any presidency or power was given to the Church of Rome above other Churches 6. As all the Apostles were equal in Authority so they left behinde them every one diverse Successors of equal Authority 7. He who accuseth the Scriptures accuseth God the Author thereof but God is void of blame and the Scriptures contain the whole matter of faith 8. Those onely are Canonical Books which were contained in the Ark and written in Hebrew before or in Greek after the coming of the Lord. 9. They hold they were the first Nations converted unto Christ and in that regard they are the men who truly and purely maintain the Traditions of the Primitive Church as it was taught them by the Apostles 10. Faith is an assurance of the love of God and he who doubteth cannot approach unto God with confidence 11. The saying of Paul It is not in him who runneth nor in him who willeth prevents two mischiefs One that no man exalt himself for grant that thou runnest or endeavorest yet think not what thou doest well is thine for if thou be not inspired from above all is vain Another that no man deem that he shall be crowned without service 12. Faith is imputed to justification faith sufficeth for all faith absolveth justifieth and maketh partaker of eternal glory for God requireth no other thing but compunction and mourning 13. When we praise good Works we mean not to exalt our selves by them or to put our trust in them but we desire men would give themselves thereunto as to things necessary unto salvation and which every one is bound to exercise according to his power following the commandment of God 14 They communicate under Both elements and they have one fashion for the Communicants in the Church and another for the Sick the Priests with little or no reverence eat the remanent elements which are not eaten by the faithful but for the sick it is kept all the year being consecrate the week before Easter 15. They celebrate the Liturgy in their own Language that the people may understand 16. The Bishop of Rome cannot by his Indulgences deliver any from these temporal punishments which God inflicteth neither ought he to dispense with the fulfilling of all these works of repentance which are possible c. The most part of these last differences are fallen twixt the east and western Churches since the 11. Century and in them all we finde that the differences are either calumnies articulated by the Church of Rome or matters of Discipline or Ceremony or then our Reformed Church agreeth with them 8. The Bishop of Millan had the next place in Italy unto the Bishop of How Millan became subject unto Rome Rome he had eighteen Suffragan Bishops under him twenty two Ordinary Cardinals and divers other Offices of mark he was always named by the King of Lombardie neither he nor any of his Clergy trotted at any time to Rome This was a great moat in the Priests eyes and therefore the Popes ofttimes sought to bring Millan into subjection unto their See but the Millanoyes still kept their liberty At last ann 1059. Ariald Clericus Decumanus conspired with Landulfus Cotta praefatus populi against the Arch-Bishop Wido and made a pretext that married Priests ought to be exautorate Wido assembled all his Bishops and Clergy at Fontanetum with common consent it was denied that Priests should have liberty of marriage Then was great strife in the Town the Nobility defended Wido and the People were for Landulf who sent Ariald to Pope Nicolaus II. accusing the Clergy of Millan and requiring him to send some Judges to try the matter He was glad of the occasion and sent Peter Damian Bishop of Ostia and Anselm Bishop of Luca. So soon as Damian began to talk
a stur and thereafter it turned to a custom that the Cardinals sought not the consent of Prince nor people Nothing is found memorable of him in his five moneths say Platin. and Onuphr in Innoc. II. but Bernard though he intended not to write an History yet informeth us of the Popes and the Court and of the Church in his time and the Romanists will not deny his testimony seeing he is a Canonized Saint Unto him he wrote Epistle 192. the inscription is Vnto Master Guido de Castello who was a disciple of Peter and afterwards was Pope Celestin In the Epistle he calleth him a Cardinal Presbyter of the Roman Church and his salutation is that he decline not to the right hand nor to the left then he saith I were injurious unto you if I do believe that you love any man so that you love his errors also for whosoever loveth thus knoweth not as yet in what maner he ought to love for such love is earthly sensual divelish and hurtful both to the lover and to the loved Mr. Peter bringeth us profane novelties of words and meanings disputing of the faith against the faith by the words of the Law he impugneth the Law when he speaketh of the Trinity he is an Arrian when he speaketh of grace he is a Pelagian of the person of Christ he is a Nestorian It is not presumption if I intreat you that in the cause of Christ you prefer none unto Christ In the next Epistle unto Cardinal Yvo he saith Peter Abailard is a Monk without a Rule a Prelate without a charge neither keeping order nor can be kept in order he is unlike himself without a John and within a Herod when he speaketh of the Faith of the Sacraments and of the holy Trinity he addth impaireth and changeth at his pleasure he is condemned with his work at Soisson before the Legate of the Roman Church but he is careless because he braggeth that Cardinals and Clerks of the Court are his disciples and for defense of his by-past and present errors he chooseth them to be his Judges by whom he should fear to be judged and damned Bernard in Epistle 196. saith to the same Guido Arnald of Brixia whose conversation is honey and doctrine is poyson who hath the head of a dove and venom of a scorpion whom Brixia hath spewed out Rome hath abhorred France hath refused Germany holdeth abominable and Italy will not receive is said to be with you beware I pray thee that he do not more harm by your authority To favor him is to contradict the Lord Pope yea the Lord God for by whomsoever a just sentence is justly pronounced surely it cometh from him which saith by the prophet I speak righteousness c. Hence we may guess what a man Celestin was and what many of the Court were before he was Pope Then in Epistle 234. he writeth unto the same Celestin saying Who The Pope is rebuked by Bernard knoweth not that the cause of the Bishop of York was decided by Pope Innocentius but oh that it were not known how that sentence is put in execution oh that it be not told in Gath nor in the streets of Ascalon c. And in the next Epistle unto the Roman Court he saith All men should write of that which concerneth all nor fear I to be taxed for presumption because albeit I be the least of all men yet I think the injury of the Roman Court toucheth me we are vexed I say unto you we are vexed without measure grievously so that we are weary of our life we see horrible things in the house of God and because we cannot amend them we do at least advertise them which should if they shall amend it is well and if not we have delivered our souls and ye have no cloke for your sin Ye are not ignorant that sentence was pronounced by the Lord Pope of good memory Innocentius with the general consent of you and the Roman Court that the election or rather intrusion of William Bishop of York is null and ye know that this sentence was full not onely of judgement but of mercy but oh that the sentence might stand and what is done contrarily might not stand oh that Phinehas could go with his sword against this fornication or that Peter were alive in his seat to consume these wicked ones with the breath of his lips I say unto you it will be a great scandal in the Church and I fear lest the Authority of the Roman See suffer a very grievous loss if he be not punished who hath transgressed their general sentence that others may fear But what meaneth that which is reported that this William hath privy and dark Letters I wish from the Princes of darkness and not from the Princes of the Apostles and behold the children of the uncircumcised have heard it and do jeer at it that against a publique sentence contrary Letters are come from Rome What shall I say to you If the Roman Court will compel these men against their consciences to bow down unto Baal the Lord see and judge it and the Court of Heaven look to it where judgement cannot be wrested by any ambition c. Here we see one Pope against another and the Court at one time against it self in a short time to the great scandal of the Church and derision of the enemies and this was sharply told them by their own Saint 7. LUCIUS II. sate eleven moneths He was vexed by the Romans The Romans would be free and sent humble Letters unto the Emperor representing the oppression of the Church and of all Italy and inviting him to come unto their defence But saith Naucler generat 39. the Emperor could not at that time So the Romans do besides their Senators create Jordanes their Patricius they go unto the Pope and take from him all badges of Royalty as well within as without the City as belonging unto the Patricius and they bid the Pope be content with the first-fruits oblations and tithes after the custom of the ancient Priests When Lucius began to oppose them they drave him out of the City and threw stones at him that thereafter he was not able to do any thing and died Ibid. Alfonso Duke of Lusitania made his Land tributary unto Peter's See Baron Annal. 8. EUGENIUS III. was chosen and because the City was not quiet he went forth to the Monastery Farven and was consecrated by the Cardinals and then dwelt at Viterbio In the mean time the Romans throw down the houses of the Cardinals and Clerks and of some Nobles plundering their houses not sparing St. Peter's Church Eugenius accurseth them and by the power especially of the City Tibur he compelleth the Romans to seek peace and they promised to have no Magistrate without the Pope's consent In time of their perplexity they sent unto the Emperor Conrade beseeching him as Lord of the City and Emperor of the world to come
they are letcherous in such a maner that they have not broken any bond of marriage Ibid. cap. 3. It is not possible that any of these whom God hath predestinated unto the Crown can lose their Crown it may be and it hath come to pass that some lose the Crown whom God hath called by a visible calling or which might have been heard by man Ibid. lib. 6. cap. 11. Excepting the Apostles whatsoever other thing afterwards is said let it be cut off neither have any authority therefore albeit after the Apostles there be any holy man how wise soever he be let him not have that authority seeing the Lord speaketh in the Scriptures Ibid. lib. 11. cap. 20. Possibly one will say Since Christ overcame death and ascended into the heavens doth he descend thence again surely he descendeth but invisibly all the world hath heard his descending when a sound was heard from heaven as of the Spirit coming and filled the house where they were sitting did not Christ then descend from heaven Is the substance or Majesty of the Son separated from the Spirit that when the holy Ghost descendeth the Son of God descendeth not also certainly he descendeth not in the form of his manhood yet undoubtedly he descendeth in his uncircumscribed Deity or in the Spirit that he giveth and he descendeth to visit the Nations by his Messengers whom he inspireth 9. Bernard in Epist 56. ad Gaufrid Episco Carnot writeth that Notbert Praemonstratensis did teach that Antichrist was before the doors and to be revealed in the same age Within these few days saith Bernard there I obtained to see this mans face and I learned many things from an heavenly fistule to wit from his mouth Behold what account this Author made of him who spake thus Hen. Oraeus in Nomenclat saith this Notbert was the beginner of the Order of Monks in the Diocy of Magdeburgh Pol. Vergil de inven rer lib. 7. cap. 3. calleth him a Priest of Lorrain and saith that he began that most exact Order after the rule of Augustinians as also in that Chapter and the preceeding he sheweth that sundry others seeing about that time that the Monastical institutions were not observed men becoming always worse and worse and godliness was corrupted by riches quae pietas ut mater illas à principio Ordini pepererat quotidie sunt qui ignaviae suae potius quà m religioni consulant therefore they would reform the Order and added some new Rites for distinction from others of the same Order who were become looser and by these means the number of Orders were multiplied 10. Theodoricus Abbot of St. Trudo at Leodium about the year 1120. said Simon Magus now reigneth at Rome and not Simon Peter and Simony is in place of the Gospel what may we not have if we have money In Catal. test verit lib. 14. are some of his verses concerning the Government of the Church he saith Vt Mopso Nisa corvo datur ecâ—e columba Qualis pullus erit quem fert commixtio talis Hence it appeareth that good men at that time bewailed the wretched condition of the Church 11. Hugo de S. Victore by Nation a Saxon and Abbot of S. Victor at Paris was in great account about the year 1130. His works are extant in three Tomes In one place he saith The Clerks of our time know not the Law nor learn they it but they study vanity ease surfeiting and drunkenness they are often in the streets seldom in the Churches slow to search the faults of sinners and ready to follow the trace of hares they give more bread to dogs then to the poor their beds are better arayed then the altars the barking of dogs and lowing of oxen is more pleasant unto God then the singing of such Clerks their preaching may be dispised whose life is contemned Of our communion with Christ he saith on Iohn 6. The Lord shewing a difference betwixt the bread he gave and which they did eat in the wilderness saith I am the bread of life for he is the bread wherewith an hungry soul is refreshed which is when true faith embraceth him for by faith we love him and by love we are united unto Christ which is our life therefore this spiritual bread is eaten by faith even without Sacramental eating and is profitable unto salvation dayly we have need of this bread while this present life endureth and so said Augustine Why preparest thou thy teeth and stomach believe and thou hast eaten On Chapter 20. he saith Whose sins ye forgive i. e. whose sins are forgiven by you God also forgiveth them this is spoken generally not onely unto the Apostles as some say this is the prerogative of the Apostles but it is spoken and granted unto all their successors On Rom. 3. The written Law is called the Law of works because men under the Law thought that all their righteousness was in the works of the Law but the Law of Faith and Grace is so called because men under Grace set the sum and efficacy of their salvation on Grace onely knowing that as no man is saved by righteousness of his works so none is justified by works of his righteousness for righteousness is not of good works but good works are of righteousness On Chapter 4. If man had not sinned he should have had perfect righteousness which consisteth in the perfect fulfilling of God's commands so that he should have had no lust against reason and he might have loved God with all his heart but after sin and for sin man cannot have this perfect righteousness unto which eternal life is justly due but God of his grace giveth faith unto man and of the same grace reputeth it for that perfection as if he had the perfection of righteousness De Scriptura Scriptor Sacris cap. 1. he saith That Scripture onely is truly called Divine which was from the Spirit of God and written by those who spoke by God's Spirit that maketh a man divine and reformeth him according to the image of God by teaching to know him and by exhorting to love him whatsoever is taught therein is truth whatsoever is commanded is good and whatsoever is promised is blessedness for God is truth without falshood goodness without wickedness and blessedness without misery In cap. 6 7. All Divine Scripture is contained in the Old and New Testaments and when he hath divided the Old Testament into the Law Prophets and Hagiographa and hath reckoned the Books that are in the Hebrew Canon he addeth There be also other Books as Wisdom the Books of Syracides Judith Tobias and the Maccabees that are read indeed but are not rolled in the Canon Catol test ver lib. 15. Likewise De Sacramentis fidei lib. 1. cap. 28. If it be asked What is original sin in us It is a corruption or vice by which in our birth we draw ignorance in our minde and concupiscence in the flesh And cap. 19. In the
Church of Rome but of the Church of Christ which is the Congregation of true Believers every member of the Church should be vigilant to conserve the Catholick faith He declareth that he was moved to write these things for respect to God's glory and not in expectation of any earthly reward and he proveth these positions by ancient Councels Mornay in Myster 8. Theodorick Urias an Augustinian Monk in his work de Consolatione Ecclesiae declareth the vices of the Clergy to wit lust simony ambition contempt of God's word and neglect of mans salvation Some of his verses are in Chronic. Pa. Langii which begin Papa stupor mundi cecidit secumque ruere Coelica templa Dei membra simulque caput There he sheweth how the Pope hath drawn all the Church into damnation that he filleth the room of Simon Magus and not of Simon Peter since under his Government the Sacraments and all holy things are sold as it were lumber that the Roman Church becometh dayly worse and worse and turneth from gold into silver yea from silver into iron yea from iron into clay and now it remaineth that she be turned into dung and be cast forth ibid. 9. Another Theodorick Bishop of Croatia wrote some prophesies in rhimes there he foretelleth that the Church of Rome shall be brought to naught the Pope shall be evilly intreated by his subjects justice which hath been shut up in darkness shall come into light and the true Church shall flourish in godliness more then she hath done Catal. test ver lib. 19. 10. In Italy Nicolaus Lucensis a Carmelite preached before Pope Gregory the XII against the tyranny of Popes therefore he was cast into prison but by solicitation was set at liberty P. Morn ex Theod. Ã Niem de schism lib. 4. Many others in Germany and more in France were pursued for witnessing unto the truth 11. John Huss denied Purgatory auricular confession the Pope's power and Indulgences he disproved Dirges he called prayers for the dead a device of Priests he spoke against prayers unto the Saints against the Images of God and of the Saints against confirmation and extream unction against all holy days except the Lord's day c. Aen. Sylvius imputeth some absurd things unto him no marvel for envy is ready to slander In a word he saith John Huss imbraced the Sect of the Waldenses And Io. Cochleus Hist lib. 2. saith Huss did commit spiritual fornication with the Waldenses Dulcinists Wiclenists Leonists and other enemies of the Church of Rome Among so many examples it is not unprofitable to speak at more length of one and among them all is none by whose History we may have more instruction The Masters of the School in Prague were Teutones until the Books of John Wickliff were brought thither the learned men of the Nation took it ill that strangers were ever preferred above them and now finding some matter whereby they were able to vex those Masters they dealt with King Wenceslaus that the School might be governed after the manner of Paris Those Teutones could not endure this therefore they and their disciples to the number of two thousand did remove into Leipsich The Bohemians were glad and John Huss had the guidance of the School Shortly thereafter the Church called Bethleem was founded with maintenance for two Preachers to preach dayly the Word of God in the Bohemian language John Huss was chosen the first Preacher He commended John Wickliff and openly wished that when he departed this life his soul might be with the soul of Wickliff of whom he doubted not to have been a good and godly man and then in Heaven Aen. Sylvius saith All the Clergy approved John Huss But he addeth that these Clarks were infamous and thought by that means to escape punishment Nevertheless the people partly by reading the Books of Wickliff translated into their language and partly by the preaching of John Huss became so ripe in judgement and prompt in the Scriptures that they would dispute with the Priests in matters of faith The Arch-Bishop Sbinco sent complaints unto Rome Pope Alexander directed his Letters charging the Bishop to forbid all preaching but only in Cathedral Churches or Colledges or Parish Churches or Monasteries or Chappels confirmed by the Apostolical See and that the Articles of Wicliff be not taught privately nor publickly and that all shall be judged Hereticks who shall attempt in the contrary Against this Bull John Huss objected many things especially that Christ had preached unto the people on the Sea in Fields Houses and the Apostles did so in any place Wherefore said he from this mandate of Alexander I appeal unto the same Alexander being better advised Nevertheless the Bishop discharged him from Preaching He obeied and went out of the City into the Village Huss where he had his birth but ceased not to preach and had many hearers At that time he had not spoken of the Sacrament of the Altar saith Aen. Sylvius in Histor Bohem. but Petrus Drasensis one of those Teutones that had left Prague did return from their society and became Master of the School He said to Jacobel Misnensis Preacher of St. Michaels who was then famous for learning and godliness I wonder that you do not perceive the errour of the Eucharist which hath been so long in the Church for the communion is given unto the people under one kind whereas Christ hath commanded to give both Bread and Wine Jacobel advising with the writings of the Fathers especially of Dionysius and Cyprian and finding the communion of the cup to be allowed unto the people he taught them publickly that they should not neglect the partaking of the cup. Many heard hâ—m gladly but Sbinco complained unto the King and because he was not violent the Bishop went to Sigismund King of Hungary and beseeched him that he would not permit the Sacrament and Orthodox Faith as he said to be changed although his brother be negligent There Sbinco died and Albicus is preferred unto that See Pope Alexander also died so a little liberty was given unto those Preachers but quietness continued not long in those furious daies of Antichrist's rage for John Huss was delated again unto Pope John he sent a Legate to try the cause in Prague Wenceslaus and his Queen Sophia maintained John Huss and he appealed from the Legate unto the Pope and then fearing envy more than doubting of his cause as may be seen in the testimonial Letters which the University sent unto the Councel at Constance he sent Proctors unto Rome where some were imprisoned for their bold speeches and reason was not heard as is manifest in the answer of the Bohemians in the Councel An. 1415. May 19. and John Huss was excommunicated as an Heretick Histor Io. Huss fol. 87. printed at Norimberg An. 15â—8 The Bohemians drew more and more to parties and the Wars fell out between Pope Alexander and Ladislaus King of Naples therefore the Pope sent his Bulls of
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
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
doctrine and in the end he saith the Holy Scriptures of both Testaments are to be revised and corrected according to the antient Copies of the first Originals that they may be purged from the errours which have crept-in by the carelesness of Writers or default of times Solemn ceremonies concerning which some broils have been antiently are to be brought into some allouwable order and true histories are to be distinguished from Apocryphe fables c. Orat. Io. Pici in Concil Lateran ex Fascic rer expetend 12. Jacobus Faber Stapulensis had then renown for his learning and knowledge in all sciences especially in Divinity Aventinus had been his disciple and testifieth that he heard him and Clichtoveus say sixe hundred times that Lombard had troubled the most clear fountain of Divine philosophy with the durt of questions and pudlle of opinions He wrote Commentaries on the Psalmes Ecclesiastes on the four Evangels and the epistes of Paul His works began to be printed An. 1508 and as Jo. Sleidan writes he suffered many grievous persecutions by the Masters of Paris but the King by his missives from Spain exhorted them to spare him What was his belief in many articles now in controversy may be guessed by this that the Authors of the Belgick Jndex Expurgatorius have filled 18 pages with the catalogue of passages which they have ordained to be blotted out of his books as out of his Comm. on Mathew they blot out these words By faith in Christ only wee look for salvation The righteousness of works is a Pharisaicall doctrine Let none say Peter was that rocke And on Luke The grace ofsalvation is due not to works but of the goodnes of God only In very deed not priests but God doth cleanse yet they are witnesses All prayer and adoration belongs unto Him alone And on Iohn This faith can not bee without love He fell down and worshipped which is a duty to be done unto God only and the duty of him which confesseth that the Son of God is God All the Saints are nothing if the question be of true worship Yee believe in God believe also in mee Or els he is but an infidell albeit he think that he believes But the Authors of the Spanish Index have made a shorter cut they order to destroy all the Commentary on John because it can not be wel amended say they 13. William Budaeus was Secretary to Francis I King of France in his fifth book de Asse which was printed An. 1513. he describes the estate of the Church at that time saying The clergy are worse than the worst of the people in all kind of vice and wantonness prelats are ignorant and enemies of learning having no respect to the salvation of souls but rather thrusting them down to hell by their false teaching or wicked example He saw how they sought to abolish the Pragmatica Sanctio and therefore when he hath shewed that the riches of the present times are not comparable unto the former times he addeth except one sort of men who indeed should not have been excepted these are the priests whom now we behold to be the only rich men almost next unto Kings And when he had spoken a little satyrically of them he addeth Whence hast thou o France that liberty to be called most Christian if as by religion thou didst deserve that honourable name so by the same religion thou endevoirest not to retain it still O how would thy enemies clap their hands and rejoice who do envy thee this Palladium of thy happines Kingdom a gift sent unto thee from heaven which being taken away or fading from thee thou canst no more be happy Beware I pray thee that thou bee not to credulous unto these sonnes of the earth who building honorable estates like unto the Aloidae seeme to make warre against God climbe into the heavens to wrong them who are above for by consent of all men the cause of all these cometh from the head top of Christendom who unless he be well disposed all the inferiour members must draw the causes of disease from him We see likewise that godly men do wish that by providence the pillar of the Church may be amended or another be sett up more profitable Neither am I ignorant that the foundations of this house were layd by a cunning hand on a most firme rock which by no force can be pulled down c. Then he sheweth the abuses of the Church especially those that proceed from simony whereby the government of the Church is altogether diverse from the institution of Christ He compareth Christ his Apostles with the Pope and his court so that he is compelled to say The Bride hath renounced her Spouse Then he complaines that the discipline of the Church is corrupted by them who should have been the chief maintainers of it and who can believe that the men who have done these things can acknowledge the good true faith who knoweth not that the choice stones of the sanctuary have been castdoun long since and dispersed so that the Majesty of the Church being ruined now the Spouse of Christ forgetting her marriage-bond not only hath left her husband but shamelesly hath been wandring in the broad waies streets licenciously gone a whooring thorough Provinces who knoweth not that the sheapherds are become not only deserters but drivers away of their flockes What Have we not seen the most eminent of the praelats behaving themselves so preposterously so filthily that they who should have framed all the daunce to grauity comelynes have altogether abhorred the comelynes of order c. The Jesuits of the Spanish Jndex Expurg have ordained all such passages to be blotted out In his secound book De Translat Hellenism he saith O if we had but the relicqus and ashes of the old faith which now is almost buried From which faith God hath called some of his stewards faith full who being full of Divine courage of godly emulation of the Spirit of God have been a glory ornament of the Church But now and even of a long tyme the Church is a wasted house having no colour nor shew of that religion which Christ taught if we judge of the universality by the greatest part 14. Iacohus Almainus Doctour of Divinity in his book printed at Colen De potestate Pontificis against Thomas de vio aliàs Cardinal Cajetan the Legate of Leo X. writeth particularly of indulgences saying The power of binding loosing seemeth not to be extended unto them that are in purgatory seing wheresoever promises are made in the Scriptures or grace is promised it is alwayes said on earth as whatsoever thou shalt bind on earth c. and it is never spoken of these who are departed this lofe Thence it followeth saith he That the souls in purgatory can not be delivered from punishment by indulgences albeit they may be by prayers 15. John Tritemius was at this time Abbas Spanhemiensis
and there entred into the monastery of the Augustinians After three years he was inuited to be professour of Philosophy in Witembergh and there he was graduat Doctour of Divinity by Andr. Catolstadius An. 1512. In Erford he had learned of an old Augustinian that it is not sufficient to believe generally the remission of sin or that it belongs unto them only whose names are registred in Scriptures but every true penitent may believe that his own sins are forgiven him freely in Christ and accordingly is that to be understood Wee are justified by faith freely Afterwards he read the works of Augustin and despised not the Sententiaries namely Thomas Biel Occam c. In the year 1516. he had a publick disputation of Free-will against the common doctrine of the School-men as Lu. Osiand in Epit. hist cent 16. li. 1. c. 19. rehearseth His Question was Whether man being created after the image of God can by his naturall power keep the commands of God the creator or do or think any good and by grace deserve and know his merites Hee answereth in three Conclusions and so many Corollaries unto each of them Conclu I Man in respect of his soul made to the image of God and so fitted for the grace of God doth by his naturall strength only make every creature which he useth subject to vanity and seeketh himself and things according to the flesh Corollar 1. The old man is vanity of vanities altogether vanity and makes all creatures even which are good to be vain Coroll II. The old man is called flesh not only because he is led with sensuall concupiscence but albeit he be chast wise just because he is not renewed of God by the Spirit Corol. 3. Albeit all unbelievers be vain and do no good yet they shall not all suffer alike punnishment Conclus 2. A man without Gods grace can no way keep his commandements nor prepare himself unto grace vel de congruo vel de condigno but necessarily abides under sin Goroll 1. The will of man without grace is not free but serveth albeit not unwillingly Cor. 2. When a man doeth what is in himself he sinneth seeing of himself he can neither will nor think well Cor 3. Seing the righteousnes of believers is hid in God and their sin is manifest in themselves it is true that only the un just are damned and sinners whoores are saved Conclus III. Grace or charity which helpeth not but in extream necessity is very dull or rather no charity unless by extream necessity be understood not the perrill of death but every one's want Coroll 1. Christ Jesus our strength our righteousnes the searcher of the hearts and reines is the only searcher and judge of our merites Cor. 2. Seing unto a believer all things by the power of Christ are possible it is superstitious to depute other helps unto mans will or of other Saints Cor. 3. According to the premisses is the answer unto the Question He wrote unto an Eremite thus I desire to know what thy soul doeth whether now in the end it be weary of it's righteousness and learneth to be refreshed with and trust in the righteousness of Christ for in our time the tentation of presumption is strong in many and chiefly in those who study to be just and good by their own strength and being ignorant of the righteousness of God which is in Christ abundantly and is given freely seek by themselves to do well so long untill they have confidence to stand before God as it were adorned by their own strength and merites which is impossible Thou wast some time in this opinion or errour and so was I but now I fight against this errour but as yet have not overcome therefore dear brother learne Christ and him crucified learne to sing unto Him and despairing of thyself to say unto him Thou Lord Jesus art my righteousness but I am thy sin thou hast taken mine and hast given mee thine thou hast taken what thou wast not and hast given mee what I was not Take heed lest at any time thou aspire unto so great purity that thou wouldst not seem to thy self a sinner yea or not to be a sinner for Christ dwelleth not but in sinners for therefore came he down from heaven where he dwelt among the righteous that he might dwell in sinners Think upon that his love and thou shalt see his most sweet consolation For if we must come by our labours and afflictions to the peace of conscience why hath he died therefore thou canst not finde peace but by him and by fiduciall despairing of thyself and thy works and further thou shalt learne thereby that as he hath taken thee and made thy sins his so hath he made his righteousness thine Howbeit Luther had so disputed and written yet none did oppose him but rather he purchased love and estimation 3. When the Indulgences were proclaimed and preached in the manner Luthers first assault named before his zeal could not endure the vanity of them and the blasphemies wherewith they were commended At the first he spoke not against the use of indulgences but against the abuses of them and against the blasphemous commending of them and as he shewes in his Apology which is in Sleidan lib. 13 he wrote unto the Bishop of Mentz exhorting him humbly to inhibite or restrain these Friers but the Bishop returned him no answer yet the Bishop of Brandenburgh hearing of that epistle did admonish Luther to take heed lest he brought himself into danger Likewise Alb. Crantzius the historian said unto him Brother you speak truth but you can not help it go into your cell and pray Lord have mercy upon us And the Prior and subprior of Wittembergh did entreat him that for respect unto their Order he would be silent and not bring it into contempt and the rather that the Franciscanes were beginning to rejoice that the Augustinians were falling into contempt even as they Luther answereth All this will fall if it be not begun in the name of the Lord but if it bee let us trust to God that he will carry it on Schultet Annal. ad An. 1517. John Bishop of Misna at that time said he had lately read the holy Scriptures and therein had found a religion very unlike unto that that was presently professed And a litle before his death he heard of Tecelius and said This will be the last seller of such wares for intollerable is his impudence Ibid. A rich woman of Magdeburgh after confession could not have a pardon from a Dominican unless she would give a hundred florenes she adviseth with a Franciscan her former Confessour and he said unto her God forgives sin freely and selleth not as a merchant And he besought her that she would not tell Tecelins who had informed her so But when Tecelius knew that for this cause she would not give the mony he said that he shall be either burnt or banished
in the judgement of the Masters of Sorbon what manner of Divine worship will they prescribe Art VIII on Matt. 22. 12. Annot. The marriage garment is faith Censure This annotation is hereticall Ans Forrein Nations I know will wonder at this barbarity and truly I am ashamed of our shame Albeit it were the greatest glory of the Kingdom of France if it were cleansed from such vile naughtiness under which it fainteth for so long time It is a heresy to call faith the marriage garment I will not mention the antient and Classicall Doctors which have thought so let the matter be considered without the defense of man Art IX on Jam. 2. 17 Annot. Faith without works is not faith Censure This proposition is hereticall Ans I grant historicall faith by which the devils do tremble is called faith but I speak with James who affirms that faith without works is dead ...... But these reverend fathers think that heaven will fall unless they maintain their formless faith by which Christians may bee without Christ Art X. on Ps 31. 4. Annot. Sela is added to shew that this sentence is remarkable where wee are taught how sin is forgiven to wit by believing in God who only can forgive sin O the singular grace and bountifulness of God toward men confessing their sins Censure This annotation is hereticall taking away sacramental confession and the power of the keies where it is said Who only can forgive sin seing the hierarchicall priests may forgive sin in their manner although only God forgive authoritatively and chiefly Ans But Christ dealt more tenderly with his most fierce enemies for when they objected unto him God only can forgive sin he did not call them hereticks for that but rather confirming what they had said he teaches that he had that power because he is one God with the Father Matt. 9. 6. If it be an heresy to give this honour unto God that he only can forgive sin then God is an heretick who affirms by the Prophet saying I even I blot away your inquities for my own sake Esa 43. 25. Wee know that men do forgive in their manner when they forgive the injuries that are done unto them Matt. 6. 14 And because the Apostls are not only the witnesses of the forgiveness of sin and by their teaching do seal it in the consciences of men but lykwise they do offer it as a thing wherewith they are entrusted the duty of forgiving sin belongeth unto them also Joh. 20. 23. But this hindereth not that the power of forgiving sin should be ascribed unto God wholly And indeed if it be not lawfull to speak of the remission of sin unless mention be also of confession we must put away all the Scripture which presseth that doctrin so oft and never speakes one word of auricular confession Art XIII on Ps 47. 10. Annot. Only God can help men Censure This annotation is hereticall taking away the help of the Saints Ans Why do they not rather complain that the mutuall help of men is taken away But so all men might have clearly seen that they do carp maliciously at a pious saying and yet I think not they were so wary for they look alwise unto their own gain and what ever superstition is lucrative they will fight for it lustily The condition of France is wretched and to be bewailed that none dar speak of faith and trust in God of praying unto him or of any part of his worship but these butchers will draw him as an heretick into the fire If a preacher say simply We should pray unto God the cry goeth He smelleth of heresy because he nameth not praying unto Saints If any say Trust in God that is intolerable because he speaks not of confidence in Saints But if prayer to Saints brought not lucre unto them they would let them sliep If is sufficient unto mee that the reader seeth they condem the first rudiment of the faith For by whatever way we be helped God only doth help whether by means of men or by another means and who do not acknowledge that all creatures are the instruments imployd by God is more foolish than a beast Art XV. on Esa 63. 16. Annot. According to the late Translation Abraham neither doth nor can help us Censure This is hereticall taking away the help of Saints Ans. If they do make such account of the Saints help why do they prefer Barbara Nicolaus unto Abraham the Father of believers yea why do they forget him in their praiers both publick and privat and cry so much unto Cristopher Antony Catherin and such others There is not any Breviary or Missal that obttudes not such Mediators upon God and never a worde of Abraham ..... But let the Holy Ghost plead for himself who hath spoken by the mouth of Isaiah my annotation is but a paraphrase of the Prophets words These are a few of many This Robert steven did first distinguish the verses of the Bible with arithmetical figures XL. John Calvin living as a Student at Basile published his book of The discipline in the Church of Geneva Christian Jnstitutions in the year 1536. and 25. year of his age The same year he went into Italy to visit the Dutchess of Ferrara Doughter of Lewes 12. King of France In his returning he was chosen to be Professor of Divinity in Geneva where the trueth of the Gospel had been preached before but as yet many Citizens did affect Popery The same year was penned a form of Christian doctrine and discipline together with a short catechism containing the chief heads of Religion those were published and all were required to swear the observance of that doctrine and discipline Many did refuse yet the Senate and people did swear thereunto An. 1537. The adversaries were not reformed from the scandalous licence and courses in which they had lived under Popery and antient feuds through occasion of the Savoyan warrs were not layd aside Though the Ministers did fairly and then more sharply admonish them yet they prevailed not so that Farel Caluin and Carold openly professed that they could not administer the sacrament of the Lords Supper unto people who live in so bitter enmity and so averse to Church-discipline For this cause the Sindics or Magistrats which were chosen in the end of that year not hearing the Ministers sent a command unto these three to depart out of the City within two dayes These Magistrates did so miss-carry themselves In their office that within two years they were found guilty some of murther and some of other misdemeanures and were condemned some to death and others to exile Then the Citizens ceased not from entreating the City of Strawsburgh by their Deputies and the mediation of Zurick untill they brought again Jo. Caluin Septemb. 13. An. 1541. Then he professed that he could not confortably exercize the Ministry among them unless with the teaching of the gospell discipline were also established So
acknowledge nothing in the Supper but bread and wine and ascribe nothing unto the sacraments but that they be badges of Christian profession But now I affiâ—e before the Lord unto his Church as my diuâ—lged books can testify that I was never of that mind or did think that in the holy Supper nothing â—â— given or distributed but bread and wine as empty signes of the Lords body and blood and not also the body and blood of the Lord. Likewise albeit in the sacraments I did speak of that as a main thing that they are the badges of our profession yet I never denied that the Lord gives those also for recommending his mercy and exhibiting the giâ—ts of life yea and the same gift not in one place only The only thing that I did impugne was that the sacraments do of themselves confirm faith seing that is the work of the Holy Ghost But when the dispute continued and Luther had declared all the matter of the sacrament more fully I saw that he neither did unite the Lords body and blood by any naturall ty unto the bread and wine nor did inclose them locally in the bread and wine nor did ascribe unto the sacraments the proper virtue whereby they of themselves can bring salvation unto the receivers but he did assert only a sacramental union between the Lords body and the bread and between his blood and the wine and that he did teach that the confirmation of faith which is asscribed unto the sacraments is by virtue not which cleaveth unto the external things by themselves but which belongs unto Christ and is dispensed by his Spirit by means of the Word and the holy Sacraments So soon as I did observe this it was my serious purpose to shew and recommend it unto others and so I desire to testify in this place unto all men who shall read this that Luther and others who are truly with him and follow his teaching rightly doth not hold any impanation in the holy supper nor any local inclosing of Christs body in the bread or of the blood in the wine neither attributeth any saving power unto the external actions of the sacraments of themselves But they hold a substantiall presence and exhibition of the Lords body and blood with the bread and wine in the holy supper and the reby they declare plainly the words of the Lord and the testimony of the Apostle which presence and exhibition is certain by the Lords word and institution without any natural union of the Lords body and blood with the elements for the Lord doth not come down again from the heavenly glory into the condition of this corruptible life They do also acknowledge and preach the saving presence and exhibition but by virtue of the Lords and noâ— of the external action and that the communicants enjoy it when with true faith they partake of the sacraments Certainly our Saviour did intend as in all his actions so especially in the sacraments to advanoe our salvation which if wee enioy not it must be through our own fauâ—â— For the bread which wee break is the communication of the Lords body and the cup of thankes-giving is the communication of his blood and unboubtedly unto the end that both the communion of Christ may groweâ—h us and all salvation may be perfected Therefore who knowing this mystery can doubt that all who are religiously partakers of the Lords table by the same partaking have their â—aith into Christ more confirmed that is more full salvation not indeed by the benefit of the external action of itself but through the good pleasure of our heavenly Father and power of our Lord Jesus Christ which he shewes toward us in the ministry of the holy Church For the more gravely and with the more religious ceremony the redemption of Christ and the communion is set forth in the holy table pious hearts that believe the promises of the Lord are the more commoved and do the more earnestly embrace the tendered communion of Christ and afterwards are the more zealous in confidence and duty unto Christ And therefore what either I in my former Enâ—â—rations or others have written against the natural union of the bread and Christs body or that local inclosing think not godly reader that those were against Luther and them that stand rightly with him for those neyther hold nor teach any such thing neither do the words which they do use carry such an opinion by themselves as even I thought some time for which only cause I did carpe at their words and I doubted not that their mind was any way more sound Huldric Zuinglius whom all that knew him know to have been Zealous and of admirable dexterity in windicating the Church unto Christ from the tyranny and superstition of the Pope when M. Luther and others contended that the bread is the body of the Lord or that the Lords body is in the bread did persuade himself that they thought the Lords body either to be turned into the same substance with the bread or to be inclosed locally in the bread and therefore he did alwayes alledge against the first If the bread be the Lords body the bread was crucified for us and against the other those passages which â—estify that the Lord left the earth and went into the heaven and sits at the right hand of the Father out of those he began to expound Is in the words of the Lord This is my body for signifieth and by the heat of contention he was so carryed that when he would impugne only the impanation and local inclosing or presence of Christ after the manner of this world and said that the Lord is more absent then present in the holy supper and that the signes are rather given here then the body and blood of the Lord and yet it was not his judgement that the Lord is simply or wholly absent from the supper or that the symboles are given without or altogether empty of the Lord body and blood as he himselfs professed afterwards when he was here treating about the agreement of the Churches in this particular and so did he write in the Apology unto the Princes of Germany for he there did maintain the presence of the Lord by the words of Augustine So sometimes when he would beware that men sought salvation by the external work of the â—acraments he averred plainly that the sacraments are but badges of Christian society and conferre nothing unto salvation But in other places he writes plainly that the sacraments do help faith Whence it it cleaâ—e that when he writes Sacraments do confer nothing unto salvation nor confirm faith thereby he understood that the sacraments that is the outward actions of the sacraments have of themselves no power to strenghthen the conscience with encrease of faith for when he intended to prove that his saying The sacraments give not salvation nor confirm faith he alledgeth that to confirm or encrease faith is the work
of Christ by the Holy Ghost Which argument is like unto this God healeth by the power of nature therefore a Physician oâ— medicin help nothing thereunto Certainly only Christ worketh whole salvation in us and that not by the power of any other thing but by his only Spirit and nevertheless for the same effect in us he useth his word both visible in the sâ—craments and audible in the gospell and by them exhibiteth and bringeth remission of sins communion of himself and eternal life Zuingliâ—s did acknowledge this therefore when he denied that the sacraments give grace he understood the outward action of itself can do nothing to this purpose but all thing belonging to salvation is from the inward action of Christ and the sacraments are his instruments in some manner And it was Luther who first of all men did impugne this tenent of the School-men that the sacraments of themselves conferr grace without any good motion of ourselves and wihtou faith And so in this question Zuinglius did impugne what Luther taught not The same happened unto Oecolampade whom none doubteth to have been an excellent Divine if they read his works as he did read the Scriptures with singular modesty and reverence and was well acquainted with the fathers and did much esteem of them so he wrote very reverently and religiously of the sacraments howbeit he thought that Luther's wordes did import an impanation or local inclosing of Christs body and upon this account did impugne them for he writes so in his last dialogue when he would declare the difference The difference saith he is rather in the manner of the presence and absence then in the very presence and absence for none is so blunt to affirm that Christs body is every way absent or present Some hold that the Lords bread is the very body of Christ so that whosoever whether godly or ungodly do eat it they eat not only the bread and the sacrament but also the body of Christ bodily and let it down into the stomack But we speak against this and affirm that the element is not so honoured as that the most excellent of all creatures would unite himself into the same and natural substance of it or that he is so naturally contained in it that by it as a midle pipe grace is conveyed which the Holy Ghost gives unto believers and by the touch and tast of it even the ungodly do touch and eat the very body of Christ and are partakers of grace From those his words who may not see that Oecolampad impugneth three things only that the body of Christ is united with the bread into one and the same natural substance contained naturally in it and that by the touch or tast of bread all both godly and ungodly are partakers of grace But Luther did never affirm any of these albeit not a few did judge that those things were in the words which he did use in this purpose especially when he did deny any trope in the words This is my body I will also adioyn a whole epistle of Oecolampad where in he plainly avouches his faith concerning this point It is thus John Oecolampade unto N. a brother in Christ Grace and peace from God the Father I have need to be informed by thee my brother and thou comest unto mee and violently pressest mee unwilling to answer Is this thy tyranny tolerable and yet in Christ it is to be comported for it is friendly and brotherly and yet upon this condition that I may have the same power over thee and thou shalt impart unto mee thy judgement mutually when thou shalt receive mine Receive then plainly what I believe The sacramentall signes whereby the sacramentall promise concerning the remission of my sins that it may be more believed by my infirm conscience are not unto mee bread and wine for I who seek higher things make no reckoning what sort of bread and wine be given but I desire more admirable things and powerful to streng then my weak soul and those are no other but the very body and the very blood not the figure of the body and blood but the body that was given and suffered for my sins and which the Angels of heaven do enioy deliciously which Christ promised to give and did give to be meat not carnal but spiritual and the blood which flowed out of his body and was shed for my sins for that doth powerfully seal the promise of purging mee from all mine iniquity and for this I believe simply the words of Christ saying This is my body which shall be given for you and This is my blood of the new testament which is shed for you Whereby he testifieth that that body is a seal that sins are forgiuen unto him who believes and eates spiritually seing he suffered for this cause The word of Christ went first which the effect hath sealed by the holy seal I hunger and thirst for this bread and drink not that it as bodily meat may be converted into mee but that I may be turned into it and may become spiritual by spiritual meat that when I shall be in Christ Christ also abiding in mee to wit being received in the sacrament may by his grace work his own works that so I may be ready to obey all the members of Christ albeit it were to die for them as he died for mee and so I may be a true member in that his mysticall body not in the body of Antichrist because I desire not a portion with him but I desire to be a member of Christ though the lowest I can not speak more plainly take this in good part do with courage and trust in the Lord. Basile Aprile 19. By the providence of God saith Bucer this epistle is amongst the epistles of Zuinglius and Oecolampad which other ways were not happily published for in that book some epistles that were published in the first heat of the disputation came abroad again which annoy not so much the concorde of the Churches which the Lord gives at this time as the sincere and solid knowledge of those mysteries amongst not a few Moreover when I heard that those epistles were a printing and intended in a preface which might have been prefixed unto the work in name of some man in Basile to supply some things that were written in these epistles slenderly concerning the sacraments and therefore might offend many that the readers might understand how even that Church approves the right faith of the sacraments even as they had embraced it long ago and doth profess it soundly Some man the Lord forgive him caused the preface be published in my name And so when it is said in the beginning of the epistle When wee set forth those episâ—les many did judge that I had caused these epistles to be divulged and thence did inferr that I do not intend the agreement of the Churches in the doctrine of the sacrament And because at this time I can
and so to drive unto Christ in whom God hath promised his favour and forgiveness of sin unto all that repent and consent to the law that it is good If thou believe the promises then doth Gods truth justify thee that is forgives thee and receives thee to favour for Christs sake In assurance where of and to certify thy heart he sealeth thee with the Spirit Eph. 1. Fol. 54. Peter in Act. 2. practiseth his keyes and by preaching the law brought the people to the knowledge of themselves and bindeth their consciences so that they were pricked in their hearts and said What shall wee do Then brought he forth the keye of the sweet promises saying Repent and be baptized every one of you in the name of Jesus Christ for the remission of sinnes ...... As Christ compares the understanding of the Scripture unto keyes so compares he it to a nett and unto leaven and many other things for certain properties I marvell therefore that they boast not of their nett leaven aswell as of their keyes But as Christ biddeth us bewar of the leven of the Pharisees so beware of their counterfited keyes Fol. 56. The Bishop of Rochester would prove by Moses Aaron that Satan and Antichrist our most holy father the Pope is Christs Vicar and head of Christs Church Moses saith he signifieth Christ and Aaron the Pope And yet the epistle unto the Hebr. proves that the high priest of the old law signifieth Christ and his offering and his going once in the year into the inner temple signify the offring wherewith Christ offered himself and Christs going-in to the Father to be an everlasting Mediatour or intercessour for us ...... If the Pope be signified by Aaron and Christ by Moses why is not the Pope as well content with Christs law doctrin as Aaron was with Moses why do our bb preach the Pope and noâ— Christ seing the Apostles preached not Peter but Christ Paul speaking of himself and of his fellow apostles saith Wee preach not ourselves but Christ Jesus the Lord and Wee preach ourselves your servants for Christs sake c. For such doctrin Tindall was persecuted and when he escaped out of their hands into Germany they burnt the New Testament that he had translated into English and they caused the Masters of Lovan to burne his body An. 1535. II. It is not necessary to speak more of the grosse ignorance and wickedness Pa. Hamilton a Scotish Martyre of the clergy people at that time unless iâ— fall in by the by but behold how God brought the light of the Gospell into this Island I may say wonderfully First Patrik Hamilton a young gentleman was made Abbot of Ferne and then he would go and see other countries and in his trauels he visites Witemberg and there he heard Luther Melanthon others he had litle or no understanding before and hearkned unto them and took it to heart He returnes â—ome in the 23. year of his age in the end of the year 1526. In what companie he came he spared not to speak against the corruptions of the Church and to declare the truth as he had learned it The clergy could not endure this and under colour of conference they entice him unto Santan drews They had persuaded the young King James 5. to go in pilgrimage to S. Duthess in Rosse lest he sould hinder their proceeding In the night time Patrik Hamilton was taken out of the chamber where he was lodged and carried into the castle the next day he was presented before the arch Bishop James beâ—on and accused upon these articles The corruption of nature remains in children after baptisme 2. No the articles layd to his charge man by the power of free will can do any good 3. No man is without sin so long as he liveth 4. Every true Christian may know himself to be in the estate of grace 5. A man is not justified by works but by faith only 6. Good works make not a good man but a good man doth good works and an ill man doth ill works yet the same ill if truly repented make not an ill man 7. Faith hope charity are so linked together that he who hath one of them hath all and who lacketh one of them lacketh all 8. God is the cause of sin in this sense that he withdrawes his grace from man and grace being withdrawn he can not but sin 9. It is a devilish doctrine to teach that by any actuall pennâ—nce remission of sin is purchased 10 Auricular confession it not necessary to salvation 11. There is no purgatory 12. The holy Patriarchs were in heaven before Christâ— passion 13. The Pope is Antichrist and every priest hath as much power as the Pope He is demanded What he thinks of these articles He answereth â— hold the first seven to be undoubtedly true and the other are disputable points nor can I condemne them unless I see better reason than as yet I have heard After some conference with him these articles were delivered unto the Rectour of the University who with other twelve as they were called Divines Lawyers having censured and condemned them as hereticall redelivereth them within two dayes in a solemne meeting March 2. year 1527. of the two archbb three bb sixe Abbots and Priours and eight Divines These all set their hands unto the sentence and the â—ame day Pa. Hamilton was condemned by the Secular Judge and burnt in the afternoon When this execution was reported many in all parts of the kingdom do enquire why was such a man burnt and when they heard of the articles they talk of the truth of them and many do apprehend otherwise then was judged The blood of a Martyr 〈…〉 seed of the Church In the University these articles took a deep impression yea and many Friers begâ—n in their Sermons to comdemn the errours and abuses of the Clergy Thus God made the martyrdom of one man to be the meanes of spreading the trueth unto many In time of that Lent Alex. Seton a Dominican preached oft in Santandrewes the substance of his Sermons was The law of God is the only rule of righteousnes If Gods law be not violated no sin is committed It is not in mans power to satisfie for sin The forgiveness of sin is no way purchased but by unfained repentance and true faith apprehending the mercy of God in Christ He spoke not of purgatory pilgrimage prayer to Saints merits nor miracles as the Friers were wont therefore he was suspected of heresy Before the Lent was finished he went to Dundy and there he was advertised that another Dominican had publickly contradicted his former doctrine without delay he returnes and in a Sermon confirmes what he had taught before and moreover he speaks of the vertues that are required of a faithfull Bishop and made this Use of them Within Scotland are no true Bishops if they be examined by those notes which
established in the Session In this manner they debate of Lectures and Sermons but no draught of article could be devised to please them all for the Prelats would curb the liberty of Friets and have them to depend on the Bishops but the Legats Of Sermons stood for the liberties granted by the Popes especially unto the Mendicants In this contention the Legats sent complaint unto Rome namely against Bracius Marcellus Bishop of Fisole and against the Bishop of Chioza craving that those two should be removed from Trent The Pope answered He will send order in convenient time concerning these two as for matters if they regard the petitions of Princes the Synod shal be confused and the resolutions shall be hard therefore they should proceed in orginal sin he forbids the Deputies to proceed in correcting the Vulgar Translation untill those in Rome had determined of their course The Legats obey the last point but fearing that the Imperialists would leave the Synod they treat in two congregations concerning the reforming of Sermons and the philosophical part of them decrees were framed as giving way unto the Bishosps yet so cunningly that the Friers had liberty still Then they come Of original sin to original sin The Imperialists said The Synod was assembled principaly to reduce Germany and the articles of difference can not be known but only unto him that sits at the stern of Germany therefore it were expedient to crave by Letters the opinion of the principal Prelats of that Nation or the Popâ—s Nuntio should speak of this with the Emperour The Legats commend the advice but intending to follow their instruction say They will inform the Nuntio and in the mean while articles may be gathered out of their books and debated for gain of time The Imperialists were â—atiffied hoping to put off the Sommer ere any thing were concluded So new articles were propounded as drawn out of Lutheran books but for the most part they were calumnies as the contradictory canons do shew The Divines would not speak of them in that order as they were propounded but spake first of Adams transgression what sin it was here how many heads so many opinions Then they enquired what is that sin derived from Adam Some alledging the authority of Augustin said It is concupiscence others following Anselm said It is the want of orginal righteousnes others conioyned them both and those were again divided some following Bonaventura gave the first place to concupiscence because it is positive others after Aquinas held that concupiscence is but the material part And because John Scotus had followed Anselm the Franciscans stood for his opinion They were more troubled about the propagation of it but all agreed that it is not by imitation only In the fourth place they all held that inclination to ill is not a sin Yet here the Franciscans fell upon their cardinal controversy with the Dominicans the Franciscans would have the blessed Virgin excepted expressly and the Dominicans would not Cardinal de Monte had much adoe to divert them from this point They all agree in the remission of original sin that it is taken away by baptism and that the soul is restored into the estate of innocency by an infused quality which they called original grace albeit the punishment do remain for exercise of the just Only Antonius Marinarus did oppose saying Concupiscence remaining in them who are baptized is verily a sin in itself but it is not accounted sin in them because it is covered with the righteousnes of Christ Soto joyned with him therefore others calling to minde that lately in a Sermon he had condemned all trust in works and had called the best works of the famous heathens splendida peccata he was suspected to be a Protestant They held the punishment of this sin to be only the want of blessednes excep Gregorius Ariminensis he alledged the authority of Augustin and therefore was called a Tormenter of children When the Bishops heard so many controversies among the Divines they knew not what to decern only they would condem the articles as they were propounded Marcus Viguerius Bishop of Sinigaglia Jerom General of the Augustinians and Vega a Franciscan said They can not condem an opinion as heretical unless they first declare what is trueth But the Prelats made no account of their words and were out of all hope to determin those school-points to the contentmen of all parties So they frame five canons and so many anathema's but the Dominicans and Franciscans could not be satisfied in the point of excepting the blessed Virgin untill direction was brought from Rome that they should not touch doctrines which may foster schism amongst themselves Then they were both stilled so that opinions be not preiudged Therefore it was added in the Decree They have no mind to comprehend the blessed Virgine and the Pope added The constitution of Sixtus 4. should be observed So whether the Imperialists would or not the fifth Session was held Iuny 17 the five decrees of doctrin and one having two parts concerning the reforming of Lectures and Sermons were read and the sixth Session was appointed to July 29. V. In the congregation it was propounded to speak first of justification Session 6. The Imperialists would delay it for the above named reasons but three Bishops and three Divines were named to frame articles In the congregation for reformation the residence of Pastors and Prelats was set a soot Concerning justification 25. Articles were brought some of works done before justification some of works after it and some of the essence of Of justification grace At the first none of the Divines knew what to say because the School-men had not handled that matter as the other of original sin untill they had ghessed about and then the Franciscans following Scotus said Works done by power of nature only deserve before God by way of congruity and God were uniust if he give not grace to the man who doth what he can The Dominicans following Thomas say No kind of merit goeth before grace and the very beginning of good works should be ascribed unto God as indeed congruous merite was never heard in the Church even when they had most to do against the Pelagians Concerning the works of grace all held that these are perfect and do merite salvation In the point of the essence of grace it was a common consideration that the word Grace in the first signification signifieth benevolence which in him who hath power brings forth necessarily a good effect and that is the gift which is also called grace They say The Protestants think so meanly of Gods Majesty that they restrain the word Grace unto the first signification And because some might say God can bestow no gift greater then his Son they said That benefit is common unto all men and it is fit he should bestow a particular benefite on severall persons and this is habituall grace or a spiritual quality
regard of the second sort Others ascribing predestination in all unto mans consent condemned both parts Who adhered unto Augustin said it was true in a compound sense but damnable in a divided sense This distinction was called dark though it was declared thus As he who moves can not stand still when he moves but he may at another time The 3 article The elect only are justified and the 6 article Those who are called and are not of the number of the elect never receive grace In these was admirable concorde saying It hath been alwayes the opinion of the Church that many receive grace and afterward loose it and are damned as Saul Salomon Luther As for the 6. that calling were an ungodly derision when those who are called and nothing wanting on their side are not admitted Against the 5 The justified can not fall from grace they brought the words of Ezekiel If the just leave his righteousnes c. and the example of David falling into adultery and of Peter denying Christ and they derided the foly of Zuinglius who said A just man can not fall from grace and yet sinneth in every work The other articles concerning the certainty of grace were condemned of temerity excepting extraordinary revelation When they came to frame decrees of those three particulares justification free-will and predestination it was hard to please all parties from the beginning of September untill the end of November scarcely passed one day in which the Legate took not some paines in changing some words as he was advised now by one party and then by another untill they were couched in this frame as â—hey are and then because of their ambiguity they pleased them all and the Superintendent Court of Rome also As for the Reformation the residence of Bishops was the only purpose and after much jangling an article was framed as the prelats would yet derogating nothing from no-residents except the inferior sort V In time of those disputes the Emperour prevailed in his warrs then the Pope being jealous thought to provide for himself before all Germany Variance concerning in the Synod were subdued he considered the Emperour might be along time busied there and so not able to vexe him with forces unless he could juduce the Protestants to come unto the Councel To dissolve the Councel it seemed too scandalous a remedy seing they had treated seven months and nothing was done or published Therefore he intends to publish the â—hings that were already digested and then the Protestants either will not come or shall be forced to accept and the chief controversies consisting in those points The victory were his own And it were sufficient to prove good for him that the Emperour would have had no controversies decided So as he directed at Trenta congregation was held January 3. 1547 the Imperialists oppose the holding of a Session nevertheless on the 13 day in the Session the Decrees were published and the next Session is to be held March 3. The same year So to the Dominican wrote three books de Natura et gratia as a Commentary on these Decrees of doctrine When these came abroad Vega a Franciscan set forth 15 greater books as a Commentary on the same Decrees They both allowed the anathematismes but in expounding the canons they were directly contradictory who reades them will marvell how those two leading men did not understand the sense of the Synod and Catharinus writing differently from them both gave at least occasionally all men to understand that the Synod agreed in words but never in sense Each party dedicates their books unto the Synod and printed apologies and antapologies making complaints that the adverse party did impute unto the Synod that which they never said and bringing testimonies of the Fathers to confirm their own opinion The Prelats were divided some neutrals said They knew no difference but allow the Decrees De Santa Cruce went with Vega and Catharinus De Monte was for the third party The Bishop of Biponto said in a Sermon The Synod was a congregated body and the Holy Ghost assisting them made them determin the truth though not understood by them as Cajaphas prophecied Others said God makes reprobates to prophecy without understanding but believers prophecy by illumination of their mind Others said Divines say uniformly Synodes do not deliberat of faith by Divine inspiration but by humane disquisition which the Spirit doth assist to keep them from errors so that they can not determine without understanding of the matter But truly they debating the contrary opinions when they were framing the decrees every one refused the words that were contrary unto his own mind and were all contented with the words which they thought appliable to his own opinion and they were not so curious in condemning the Protestants where-in they all did agree as what were said against themselves But in all these broils behold the hand of God! The Pope and the Emperour had contrary interests so had the Legates and the Prelats and so had the Dominicans and Franciscans even from their first beginning and could never agree so that the old phrase vatinianum odium was turned into Theologorum bellum when men would express an irreconcilable difference At that time all those parties professed an unity and yet were clashing one against another like flint-stones and God made the trueth to spark out from among them even against all their wills yea and to flash upon them when they were busiest to smother it VI. After that Session a general congregation was assembled the Session 7 next day to advise of the matter for the 7 Session In doctrine they resolve to follow the order of the Augustan Confession where the next point is of Ecclesiastical Ministery containing the authority of preaching and administring the sacraments Hence arises a controversy which of the two to debate first or both jointly The Legates fearing that in speaking of the first they might fall upon the authority of Councels and of the Pope enclined unto the reasons for beginning with the sacraments Concerning Reformation the chief points of not-residence were yet remaining here the Spanish Bishops and some others hoping to recover episcopal authority in their own Diocies as when the reservation of Benefices of Cases absolutions dispensations and the like were not known these I say brought many reasons to prove that residence of Bishops is de jure Divino and therefote the Pope can not call them from their charge neither dispence nor restrain their authority On the other side the Legates and others did cunningly shun that purpose and said His Holiness understanding to his great grief their former debates craves this question to be handled before himself at Rome and to assist the Synod with his counsel and because such is the Popes will no more speach should be of that particular but look to the Reformation of inconvenients which have caused the abuses of not-residence especially the plurality
because the Popish Party understood it that works are necessary to make up justification and to promerite salvation At last in a Conference at Altemburgh in the year 1568. the question was debated and they agreed in these terms New obedience and good works both external and internal are necessary unto believers and such who turn unto God But they could not condescend to use the words necessary unto salvation The Wittebergers said Works are necessary not indeed by necessity of efficiency but of presence and those of Jena denyed not the necessity of presence but they said Such a phrase should be shunned because of scandal and for fear of error or mistaking for why should we use dangerous words with the erroneous sophisters and then parget or plaster them with glosses when we have safer words 2. A more grievous contention was renewed for the Vbiquity of Christs body here I wil use the words of George Calixtus Professor in Julia in his Consultatio de Tolerantia Certainly seing the omnipresence of Christs flesh was not known nor heard in the vniversal Church even untill Stapulensis Luther it might yet have been not known albeit it were built upon a solide foundation and a necessity of believing it might have not been layd upon the vulgare or the learned And indeed but two passages one out of the book PERI TOU RETÃ’U and another ex Majore Confessione are the only at least the main whereupon Luther buildes the Vbiquity and that was done by him when he was earnest against his adversaries to establish any way the presence of the Lords body in the Eucharist the former book was published in the year 1527. and the other in the next year in the year 1529 by procurement of Philip the illustrious Landgrave of Hass was the Conference at Marburgh there Luther and Zuinglius agreed in all articles excep the Eucharist .... And Luther neither did judge nor press the omnipresence as a point of doctrin wherein he craved assent In the Confession of Ausburgh the third article is of those mysteries but with no or very slender touch of omnipresence Neither at that time nor any time following in the disputations between the Reformed and the Popish came the omnipresence into question or controversy therefore Luther suffered it to be buried in silence Yea and in the year 1537. when he wrote the articles of Smalcald he averred expressly that there was no controversy between him and the adversaries the Papists concerning the Trinity the Incarnation the Person of Christ seing said he we confesse the articles on both sides But what the Papists have taught or do teach concerning those articles may be known by their writings especially the vnanimous consent of the Schoolmen and seing in all these is not a jota concerning the omnipresence it is manifest also that Luther did leave it and prosess agreement in the doctrin of the Person of Christ with them who did not acknowledge vbuiquity ........ And so while Luther lived that question was asleep which some men did waken up again about the year 1562. of whom the principals were John Brâ—ntius and Jacob Andreae Neither have I pleasure nor is it necessary to repeat all the history but it is certain this later man spared no travell untill he persuaded some to embrace Vbiquity and forced it upon others and nevertheless the could not persuad all that embrace the Augustan Confession or as they speak the Lutherans not the Danes not the Holsatians nor those of Norinberg Helmstad and many more Therefore some of those who are called Lutherans are at this day for Vbiquity and against them are all other Christians both Greeks or of the East part of the world and Papists and Calvinians So far Calixtus For justifying his words concerning the Danes I add the testimony of Nic. Hemingius Professor of Divinity and Preacher in Coppenhaghen at that time In his Catechism he expounding the Article of Christs ascension saith This Article must be understood of Christs true body and the bodily placing thereof in heaven lest we think either that the humane nature in Christ is swallowd up by the Divine or that it is diffused into the whole world with the Divine seing both these do most openly deny Christs manhood Is not Christ every where Yes truly by communication of properties according to that Joh. 3. None ascends into heaven but he who came from heaven But it 's certain that when the Lord spake these words with Nicodemus his body was circumscribed on the earth wherefore the saying of Christ must be understood by communication of properties So Cyprian He ascended into heaven not where the Word God was not before but where the Word made flesh sat not before to wit by bodily placing Again he speaking against the errors concerning the Lords Supper saith What say you of them who say that the manhood is every where with the Godhead These for eschuing the error of them who deny that we receive the flesh and blood of the Lord in the Supper fall into this horrible error that they assert the manhood of Christ to be every where with the Godhead whose opinion is above in the Article of ascension clearly confuted and the Angel said plainly unto the women He is risen he is not here Here truly either the Angel lied which is horrible to think or they are deceived who say that the humanity of Christ is everywhere with the Divinity by which he filleth all things or is every where Also Paul saith Phil. 3. that our bodies shall be made like unto the glorious body of Christ But who daraver that our bodies shall be infinite that they may be every where Truly thus the trueth of humane nature should be destroyed Therefore neither was Christs body made infinite after his resurrection Moreover the Holy Fathers confess that Christs body is circumscribed For Nazianzen saith that the same Christ is circumscribed and uncircumscribed earthy and heavenly comprehensible and incomprehensible for that is the diversity of the two natures humane and Divine which Diversity because the Eutychians denyed they were justly condemned of heresy How then say the Catholicks that Christs body and blood is truly in the Supper The true body and blood of Christ are in the Supper together with the bread and wine not by conjunction of nature but Sacramental For Luther and the Holy Fathers testify that it is not carnal nor an including of the body in the bread or of the blood in the wine so that place and body touch one another and the place yields unto the body Wherefore unto this true presence of Christs body and blood in the Supper it is no way necessary that his manhood be every-where with the Godhead but it is enough to believe thaâ— as at the institution of the Supper the Lord sat with a circumscribed body and nevertheless he gave unto his disciples his body to be eaten and his blood to be drunken and that â—ruly according
S. 32. at Lateran 33. at Trent S. 243. seqq a dispute at Rome concerning the confirmation of the Decrees of Trent 276. and how they were questioned by the Nations 278. sixty and five National Synods in Scotland after the Reformation which are set down according to the order of years Councels did consist of Bishops and Presbyters 542. m. One Councel hath been corrected by another 542. A Councel condemneth another although confirmed by a Pope 128. e 578. e. the Councel at Pisa depriveth two Popes and chuseth a third 564. the Councel at Constance depriveth three Popes and chuserh a fourth A Councel is not the universal Church and may err 497. b A Councel is above a Pope 509. m. 513. e. 542. b. e. 544. b. 548. m. 556. e. 573. b. 575. b. 579. m. S. 17 b. the Church of Rome loveth not Councels for fear of Reformation 540. The Culdei in Scotland 186. how born down 281 282. The order of Crucigeri 416. Custom contrary unto truth should be abolished 29 b. 366. e. 470. m. D The Danes become Christians 224. they were reformed S. 69. e Why God suffereth his Church to come into extremity of danger S. 214. m The three Daughters of Richard King of England pride covetousness and letchery how bestowed 383. David Black a Minister's process before the Privy Council of Scotland S. 520 524. David Straton a Martyr's trial S. 172. m The name of Deacon remaineth in England but not the Office S 404. The Decretals were ordained to be burnt by one Pope but confirmed again 454. The causes of Defection of Piety in a Nation S. 556. The Devotion of antient times 61 62. Dictatus Papae Gregorii VII 249. The use of Church-Discipline S. 464 465. The Presbyterian Discipline was opposed by what sort in Geneva S. 129. the Discipline Presbyterian is better then Episcopacy S. 492. â—â—pecially it is more effectual against Heresie and Schism 493. The second Book of Discipline in Scotland was oâ—t debated S. 389 390 391 392 393 394 395 396 399 406. again approved and ordained to be subscribed 483. m. 485. e. the Act of Parliament ratifying it S. 489 490. The Popes Dispensations in degrees of Marriage was scandalous 74 e Dominicus the first Author of Dominicans 412. their priviledges 413. e. their first Rules were soon forsâ—ken 414. m. e. they first brought Aristotle into Christian Schools 416. e. they have little or no truth 439. m. the Dominicans Franciscans and other Friers were brought into Scotland 446. m. The Donation of Constantine unto Pope Silvester is forged 93. e. 208 b. 473. m. 475. m. 541. m. 543. b. A publick Disputation in cause of Religion An. 1521. at Basile S. 74. another An. 1528. at Bern. 94 95. another at Fountainbleau S. 134. another betwixt a Papist and a Turk S. 151. Dunstan Bishop of Canterbury his wickedness and cruelty 227 228. Durand's overtures of Reformation 470. E Easter 17. m. 58. m. Eberhard Bishop of Salzburgh his Oration against the Pope 431. Edmond King of England martyred by the Danes 184. e Edmond Bishop of Canterbury sheweth the corruption of the Church 381. e Edward the I. King of England restraineth the wealth of Bishops and Monks 450. The form of Christian Religion in Egypt about the year 1560 S. 322. The Elect cannot be deceived nor perish 28. e. 175. m. 176 e. 274. m. 546 e. they are chosen to believe and not because they believe 98. b. 174 b The manner of Electing the Bishop of Rome was often changed 13 m. 17 m. 19 e. 21. m. e. 80 e. 117 e. 118. b e. 122 b. 129 b. 200 e. by a whore 205. e. 206. b. e. 242. m. 243. m. e. 245 e. restrained to the election of Cardinals 246 m. 318. b 456. b. 459. m. 461. m. 508. b. 566. m. 569. e. S. 281. m. Elfrik's Sermon concerning the presence of Christ's Body in the Supper 228. Elipant Bishop of Toledo's Errors 102 103 107. Elizabeth Queen of England was imprisoned by her Sister strangely preserved from death and crowned S. 188. The Roman Empire decayeth 5. e. 6. e. 8. b. 68. m. 70 m. 71 710. It is transferred into France 109 111. and then into Germany 196. the Election of the Emperor 202 209. the Emperor is constrained to submit unto the Pâ—pe 236. even to hold his stirrop and lead his horse 310. b. the greatest hurt of the Empire 467. England was converted to Christianity 55. when it was first so named 104. m. was conquered by the Danes 273. and then by the No mans 274. began the Reformation S. 185. the title of England unto France 495 558. e The English Service Book was not written to be pressed on men S. 333. m. The Epistles of the old Bishops of Rome are forged 93. e Equivocation is maintained by the Jesuits S. 325. The sum of Erasmus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. 27 29. The wicked Book of the Friers the Eternal Gospel 434 435. Excommunicated persons should be punished civily 194. e. An example of absolution from Excommunication S. 503 505. The use of Exercise unto Ministers S. 335. F Faith is the gift of God 214. b. 216. b. m. it is a certain knowledge and not a conjecture 341. b. it is not grounded on natural reason 361. b. neither Pope nor Councel can make an Article of Faith but at most may press obedience unto God's word 546 m. the relation between Faith and good Works 214. b. true Believers cannot perish 214. m Christ appointed not a Feast-day 547. The abuses of Feast daies 359. b. 541. b. The beginning of Feasts to wit of the Rood or holy Cross 6. All-hallow day 16 118. m. the Purification of Mary 205. b. All Souls 242. of John Baptist and S. Laurence 243. of Thomas Becket 337. m. Octava festivitatis Mariae 390. of the Cross of Corp. Christâ— 392 m. 454. of Christ's transfiguration 513. b. of the Conception of Mary 516. b. of the Visitation of Mary 578. m. All Festivals or Feast daies forbidden in Scotland S. 386. b The first Duke of Florence S. 3. b How the Kingdom of France came into the hands of King Pipin 86 87. In France was a beginning of Reformation S. 89 90. A Letter of Catharine Queen Regent of France unto the Pope concerning Religion S. 143 144. Liberty of Religion was granted in France S. 140. e. 141. e. 304 b. troubles in France for Religion under King Charls 9. S. 299. and under Henry the III. S. 303 m Francis Assisias the Father of Franciscans 413. Francis Ximenius the publisher of Biblia Complutensia S. 26. m The Fray in Edinburgh December 17. in the year 1596. S. 526. Flanders became Christian 51. Friseland became Christian 61. m East Friseland began Reformation S. 70. m The Doctrine of the preaching Friers 491. m Ferchard the II. King of Scotland was brought to repentance 60. m G The Popish Gades began 271. The first Glass in Britain
them 166. what are these Books 88. e. 103. m 112. e. 333. e. 435. m. 487. b. 477. b. 501. m. those are the Rule of all Doctrine 367. b. 369. b. 475. b. 502 543. e. and Judge of all Controversies 545. m. they should be expounded as the Writer would have them to be understood 96. m. how to finde the true sense of them 96. m. they are very profitable and sure 101. m. 213. m. 215. b 216 m. 217. m. 222. b. 224. b. the use of them is for the good of men 215. b. and for the ages then to come 172. m. 212. m. Children should be instructed in the Scriptures 216. m. they are a buckler against all Heresies 213. m. and the singular ground of Faith 221. e. 266. m. the Old and New Testament are alike and of the same Authour 213. e. 214. what the Scriptures reveal not we should not enquire 213. b. they should be translated into vulgar Languages 98. e. 99. b. 496. b. 501. m. how the Translations are to be examined 367 b. S. 31. b. Every family in Scotland was ordained to have a Bible and Psalm Book S. 401. The Scriptures were made subject unto the judgement of the Pope 249. m. they were rejected by the preaching Friers 488. and became unknown to many Church men S. 26. e. 27. b 166. e. 179. e. 182 m Some Signs of Christ's second coming 480. God only can forgive Sin 481. m. 550 m. when Sin is forgiven punishment is also forgiven 550. m. 551. b Simon Thurvey an arrogant Disputant became ignorant on a suddain 383 e Singing in Christian Churches began and was abused 141. m The King of Spain was called The Catholick King 518. m. the Spanish Inquisition S. 155. e The first Stations 13. A meeting of the Protestants at Smalcald S. 102. e. another there S. 105. a third there S. 109. Sweden becometh Christian 269. and Reformed S. 92. Some Scythians called Rhositi become Christians 184. m The Supper of the Lord. In the Lord's Supper the Bread and Wine were divided unto all 29. m. 334. m. 367 m. S 288. e. the unworthy eat not Christ but the Sacrament of Christ 102. m. 175. e. 183. e. the Bread was called the Figure or Sacrament or remembrance of Christ's Body 112. e. 133. m. 139. m. 146. e. 175. e. 181. m. 162. b. 228. e. 296. b. 367. m. e. 503. b. the Antient and Primitive form of administring the Supper 36. b. it was received daily and then each Lord's day 138. m. the Bread was not worshipped 146. m. 481. m. all did receive the Elements 146. e. 147 184. b. the Cup when denied unto the People 147. e. what was done with the Reliques 148. e. it should not be given unto the dead 176. e. the Bread remaineth after Conâ—ecration 505. b a forged distinction of oral eating visibly and invisibly 259. the Body of Christ is not in two places at once S. 16. e. a Book of the Lord's Supper was found in Holland and sent unto Luther and Helvetia S. 156 157. how the Controversie of the Lord's Supper begâ—n among the Reformed S. 85 agreement was â—ought S. 104 105. Bucer made a Retractation of what he had thought of Luther's opinion S. 160 165. Sursum Corda what these words in the Mass do teach 145. m Superstitions have a two fold influence S. 329. m T Taxes paid out of France unto Rome 428 429. The Tartars conquered the Lands of the Turks and lost them again 440. The Templaries or red Friers were condemned and their cause 455. Theophylact Bishop of Bulgaria his Doctrines 212 219. he is vindicated from the Romish Errours of Free-will Election by fore seen Faith or Works and of Transubstantiation and of Peter's Primacy 218 221. Thomas Arundel the cruel Bishop of Canterbury was plagued by God 557. m Thomas Becket 376. 377. The Thoughts of men are ruled by God 28. b Tithes should be paid 189. m. 190. m. 415. m. S. 348. Tithes were taken by the Piâ—hts from the Church and within less then ten years they lost Land and all 186. Transubstantiation 152 176. b. 181. m. 219 220 254. m. 255. A Decreet of a Roman Synod is contrary unto Transubstantiation 257. e It was not believed in Lombard's time 372. e It was made an Article of Faith 387. b It begot many new questions 417. m. 420. e How it came to be believed in England 227. m. and afterward was condemned 228 229. and in Italy 254. m. 552. It was not understood at Trent S. 264. Treason is punished 8. m The first Torches in Churches 13. m Many knew the Truth and durst not profess it 481. b Truth was called the greatest crime 477. b The Turks resist the Saracens 94. e. and overthrow them 271. Their first Emperour was Ottoman 492. e They take Constantinople 512. m. 525. Their cruelty and revenues 554. A dispute of a Turk with a Christian S. 151 153. V The Vandals become Christians 224 270. Vandalica Reformatio what 375. Ubiquity of Christ's Body is denied 373. b Vertue in men is of God's work and not mans 37. m The holy Vessels 144. e The holy Vestures of the Altar and of Priests and Bishops 144. 149. m The Priests of the Eastern Churches had but usual Vestures 144. m The Vestures of Preachers 385. The Title Vicar of Christ 322. m Vigiliae Siculae 395. m Vision concerning the estate of the Church 481. e. 539. b A Visitation of the University of Aberdein S. 362. The University of Paris began 99. e The University of St. Andrews began 557. b. and enlarged 559. Universities erected in Germany S. 4. e No Union in the Roman Church in respect of doctrine 489. m. S. 297. e. nor in their service S 280. e The title Universal Bihop was oppugned 9. and affected and obtained 13. where it is also expounded An Usurper reigneth craftily and wickedly 5. W Wafers in the Sacrament 147. e The Waldenses began 350. their number 351. their Doctrine is declared generally by the testimones of Romanists and Protestants 352. Articles imputed unto them 354. objections against them are answered 355. the occasion of their separation from the Roman Church 353. how they were persecuted 356 420. e. 423. e. 475. m. 476. their Articles and Disputes with the Dominicans 423 e 424. their Supplication to King Uladislaus and the Confession of their Faith S. 9. the Clergy would have them all in Merindol to be killed but King Lewes the XII would not S. 23. m. they are persecuted again S. 131 e. 140. e. they had liberty in Savoy S. 141. m. The Wars of Jerusalem began 271. at the first some did espy the finistrous ends of that expedition 272. m Westphalia becometh Christian 61. m Whitgift Bishop of Canterbury his earnestness for Rites his fawnâ—â—g on the Queen and his different genius from his Predeâ—essor S. 337 338. Free-Will is by God's grace 28. e. 96. e. 100. e. 134. e. 160 215. 180 b 211. e.
good works as is clear by the words following for when the Text saith That we may be holy and without blame before him he addeth Lest it come into ones mind that God hath chosen whom he willeth to be saved and thereupon one be slack and think it is not any more needfull to study unto vertue that one may attain life seeing they are already chosen according to the pleasure of God and there is no more hope unto others unto this he saith God hath chosen us that we should be holy and without blame that is that we should live in that holiness which God hath given unto us who have been washed in baptism therefore let us continue and keep a godly life Whence it is clear that he judgeth the moving cause to be the only will of God and thereupon follows that scruple which he removeth and this may be cleared from his words on v. 2. ch 2. 10. 3. Porsena marketh in the margine and Transubstantiation at the words of institution in Matth. 26 Panis qui sanctificatur in altario corpus caro Domini est non figura and the words in the line are When he saith This is my body he sheweth that the bread which is sanctified on the Altar is the same body of Christ and not an answering figure for he said not This is a figure but This is my body for by unspeakable operation it is transformed although it seem unto us to be bread because we are infirm and do abhor to eat raw flesh especially the flesh of man and therefore it appears bread and is flesh And on Mar. 14 When he had blessed that is had given thanks he broke the bread which also we do adjoining prayer This is my body this I say which ye take for the bread is not a figure only and some exemplar of the Lord's body but the body of Christ is converted into it For the Lord said The bread that I will give you is my flesh he said not it is the figure of my flesh but it is my flesh And again Unless ye eat the flesh of the son of man But you will say How is not the flesh seen O man that is because of our infirmity for because bread and wine are of such things wherewith we are accustomed we abhor them not but if we saw blood and flesh set before us we could not indure them but would abhor them therefore the mercifull God condescending unto our weakness keeps still the forms of bread and wine but transelementateth them into the vertue of flesh and blood These be his words without any fault in the translation Now behold the vanity of man's mind when it is fond on a thing Ixion as the fable is would so fain have had Iuno that he thought he had her in his imbracement when he had but the wind or cloud So the Romanists think they have here their transubstantiation when they have but words far different from what they do fancy In these testimonies they lay hold on two passages First The bread which is sanctified is the same body of Christ and not an answering figure I would they could conjoin the words on Mark It is not a figure only and some exemplar of the Lord's body Where the Authour denieth not simply or absolutely that the bread is a figure and exemplar of Christ's body but saith he It is not a figure only or it is not only a figure and some exemplar therefore according to his mind It is a figure and some exemplar but more then a bare figure and a special kind of exemplar Against whom is this said I have read it imputed unto some that the bread is a meer sign of Christ's body but I never read any who hath so affirmed except Socinians or Anabaptists So then in these words Theophylact speaks according to the mind of the Reformed Church But he saith It is the same body of Christ And so saith Christ himself This is my body and so say we Therefore the question is in what sence the bread is his body Next they say It is by transubstantiation of the bread into the body of Christ Here first mark that the former passage proveth it not 2. Where saith Theophylact so they say in these words By unspeakable operation it is transformed although it seem to be bread I answer In so great a matter the words ought to be considered attentively What is transformation it is two-fold if we speak properly external and internal External is when the outward form of a thing is changed into another but this is not in the Sacrament which keeps still the forms of bread and wine as it is said expressly in the words on Mark. Internal transformation is when not only the outward form is changed but the inward nature and essence of a thing is changed into another which was before as when Lot's wife was turned into a Pillar of salt or Moses's rod into a Serpent But Theophylact saith It appears bread and is flesh Wherefore he meaneth not a proper transformation but an improper kind and so saith the Reformed Churches The Romanists say he saith The bread is transformed into the body of Christ Where saith he so not on Matthew for his words are But the body of Christ is turned or converted into it It is one thing the bread is transformed into the body of Christ and another thing Christ's body is converted into the bread and therefore he saith God transelementeth the bread into the vertue of flesh So neither on Matthew nor Mark either first or last doth Theophylact assert a transformation or transubstantiation of the bread into the body of Christ but in the first place he speaks of a converting of Christ's body into the bread and in the other he speaks of a transelementation of the bread into the vertue of flesh and the Papists do hold neither one nor the other As yet I speak not of the truth of the matter nor of the meaning of the Authour but shew how the Papists delude themselves with his words As for his meaning in this matter unless his words be contrary one to another the first words must be expounded by the latter that is when he saith The body of Christ is converted into the bread he meaneth God keeps still the forms of the bread and wine both outward and inward but transelementates them into the vertue of Christ's flesh and blood that is from bare and earthly things he translates them into another rank for this is the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set in another file or rank of things even of spiritual things even of sealing and conveying unto us the vertue of Christ's body and blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly is to remove a souldier from one file into another and then the souldier changeth not his nature but his place and use and so it is with the elements of the Sacrament And we may be the more
undique et ano Etpene erupit qui tibi Carle cruor Non tuus iste cruor sanctorum at caede cruorem Quem ferus hausisti concoquere haud poteras III. So soon as Henry king of Poland heard of his Brothers death he Troubles of Henry â— returned privily and quickly and was crowned King of France He renewed the warres against the Reformed Church he took Mons Monmorancy and quartered him for Religion Nevertheless they increased in number for the Duke Alanchon the Kings Brother and the Duke of Condee joyned with them so that a peace was granted and proclamed with liberty of Religion in the year 1576 but that peace endured not long Then Henry king of Navar joyned with the Reformed again yet they were all in great danger in the year 1586. The Pope Sixtus 5. excommunicated the King of Navar and the Prince of Condee and declared them uncapable of the crown of France and ordered King Henry 3. to persue them with arms The King of Navar sent unto Frederik king of Denmark and unto the Princes of Germany for aid They sent their Ambassadors unto the King of France to interceed for the Protestants He returned answer that they should medle with his subiects no more then he did with theirs Wherefore those Princes assembled at Luneburgh where were also the Ambassadors of Navar England Scotland of the Duke of Pomer c. They concluded that the King of Navar should not be forsaken Chytrae Lib. 28. So they sent 5000. horse-men and 20000. foot but unhappily for the Guises and other confoederats in Liga aurea gave them the foil in Lorrain An. 1587. The next year Henry III. understood of the presumption and intention of the Guises and he called a Parliament professing that he would give the chief Commande of his Army against the Hugonots unto Henry Duke of Guise The man doubted of the Kings favor and yet upon those fair words he went unto the Parliament he was killed in his bedchamber and his body was first burnt then his asshes were thrown into Ligeris His brother Lewes a Cardinal was hang'd and his son with some Bishops were imprisoned Within twelve dayes the Queen-mother died through sorow for the death of the Guises Ibid. Behold how God then brought peace unto his Church They who before favoured the Guises secretly do then profess open rebellion against the King the Parisians create Charles Duke of Mayen and Brother of the Duke of Guise to be Governor of Paris and of the Isle of Francia the Sorbonists deny the kings authority and absolve all men from the oath of allegiance Many cities joyn themselves unto Duke Charles to wit Lions Roan Orleance Ambian c. The King assembleth the Nobility he proclames unto all his subiects pardon of all former trespasses if now they shall return into obedience and he threatneth loss of Goods and life if they return not Henry king of Navar craves pardon obtaines it and is made General of the Army against the traitors the Dukes of Mayen and Aumale in Aprile An. 1589. And the same sommer he granted by edict at Nantes Liberty of the Religion liberty unto the Reformed to assemble not only for exercise of their Religion in their churches but also for holding their Synods yearly and so to be free from the jurisdiction of Bishops Which liberty no king of France hath impeded untill this present time and unto all who were under the former Edicts of exile he restored their honors and goods upon their submission Then the followers of Duke Charles called the king an enemy of the Apostolical Roman Church and August 1. new style a Jacobin Monk having purchased leave to deliver a Letter unto the king stabbed him as he was reading the Letter in the belly with a poisoned knife the villan said he was commanded by an Angel to kill the tyrant and his death would bring peace into France The king feared not death at the first and immediatly dispatched Posts to all the chief parts of the realm giving them notice of what was done and exhorting them to constancy and loyalty as is due unto their Soverain Before midnight he apprehendes death and the next day he caused proclaim Henry king of Navar to be his heir After the Henry 4 King of France kings death the Peers of the realm then in the lieger require an oath of the king of Navar to defend the Roman Religion and he swore to maintain even to hazert of his life the Catholick Apostolical and Roman Religion within the kingdom of France and that he will make no change in the exercise thereof and for his own person he will obey the decrees of a godly and lawfull general or National Councel and promiseth to procure it with all diligence and he swear to permit no other Religion but what is already allowed untill peace being restored it shall be otherwise provided and he confirmed all the Officers of State On the other side these and the Ptinces of the blood the other Peers and many others acknowledge Henry 4. king of France and Navar and swear lojalty and fidelity unto him Then both he and they swear that they shall revenge the villanous murder of the late king and the disturbance of the realm against all the rebels Then the Duke Mayen being at that time called Duke of Guise and the king of Spain dealt with the Pope that the king of Navar should not be absolved from the former Sentence and that faction declares Charles Duke de Mayen king of France but the Senat of Paris not admitting that any should be king who were not of the blood royal he was not proclamed there In the year 1593. Henry 4. took his oath to defend the Roman Religion he wrot an abiuration of the doctrine of the Reformed Church and sent it unto the Pope then he received a pardon and the Popes blessing and was absolved in the Church of S. Denis by the arch Bishop of Bourges upon condition to embrace the Acts of the Councel of Trent and to cause them to be observed within his realms to hear Masse to choose Mary for his advocate before God to breed the young Prince of Condee in the Romish religion c. But though for earthly peace he professed Popery yet in the Parliament at Roan An. 1597. he gave liberty of Religion within his dominions One day he said unto a Noble man I saw you tooday at the Masse Yes said the other I will follow your Majesty The King replied But you shall not have the Crown of France for it IV. Some variances arose amongst them of the Augustan Confession The causes of variance amongst the Lutherans 1. Whereas in the year 1547. theâ— were pressed by the book called Interim to accept that article Good works are necessary unto salvation the Divines of â—itteberg for peace sake did yeeld unto it but those of Iena as being more wary thought good to wave that phrase