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
Cap. 9. And it seemeth thou distinguishest not betwixt that he did in obedience and that which was done unto him because he would still be obedient and he did suffer howbeit obedience did not require it God requireth obedience of all resonable creatures and the creature oweth obedience unto him so that man did owe obedience unto God the Father and the Father did require it of him Thus for his obedience and if man had not sinned he should not have suffered death nor would God have required it of him seeing he was made reasonable and holy and to the end he might be blessed in the fruition of God Now thou wilt not think it fit that the creature which he made holy unto blessedness he should force it to be miserable without a fault for it is a miserable thing that man should die against his will and so God compelled not Christ to die in whom was no fault but he willingly suffered death not by his obedience of forsaking life but for his obedience of keeping righteousness wherein he continued so stoutly that therefore he suffered death Likewise it may be said that the Father commanded him to die seeing he commanded him to do that for which he suffered death and therefore as the Father gave him command so did he and he drunk the cup which the Father gave him and he became obedient unto the Father even to the death and so he learned obedience by what he suffered that is how far obedience should be kept But the word he learned may be understood two ways either for that he made others to learn or because what he was not ignorant of in respect of knowledge he learned by experience But what the Apostle when he had said he humbled himself and became obedient even unto the death of the cross subjoyneth therefore God exalted him and gave him a name whereunto it is like what David saith He shall drink of the brook in the way and therefore he hath lift up his head It is not so meant as if he could not have come unto exaltation but by this obedience of death and this exaltation was not conferred on him but in payment of his obedience for before he did suffer he said All things are delivered unto me by the Father and All that the Father hath is mine But as he with the Father and the holy Ghost had decreed that he would shew unto the world his great power no other way but by death seeing it was by death it is not unfitly said to be for death for he was exalted after death as if these things were done for death But when he saith I came not to do my own will but the will of him who sent me it is like unto that My doctrine is not mine for what one hath not of himself but from God that is not so much his own as it is God's for none hath truth which he teacheth or a good will of himself but from God therefore Christ came not to do his own will but his Father 's because the holy will which he had was not of his manhood but of his God-head for God spared not his own Son but gave him for us that is no other but that he did make him free as we finde many such words in Scripture And whereas he said Father if it be possible let this cup pass from me yet not as I will but as thou willest and If this cup cannot pass it signifieth the natural desire of life according to his own will whereby humane flesh did flee the pangs of death And he calleth it the will of the Father not because the Father would the death of his Son rather then his life but because the Father would not that mankinde should be restored unless man had done so great a thing as was that death because it was not reason that another should do it Therefore the Son saith that he would his death which himself would also suffer rather then mankinde should not be saved as if he had said Because thou wilt have the reconciliation of the world no other way I say thou wilt have my death therefore let thy will be done that is let me die that the world may be reconciled unto thee Cap. 10. Because in this question thou undertakest the person of them which will not believe unless they see reason I will indenture with thee that we accept no inconvenient unto God not the least and that no reason not the least be refused if a greater reason hinder not for as impossibility followeth upon any inconvenient unto God so a necessity followeth upon whatsoever reason if it be not overthrown by a greater Now the question is onely of the Incarnation and of the things which we believe of the assumed manhood Let us now suppose that the incarnation of God had never been nor these things which we speak of that man and let us hold this sure that man was not made unto blessedness which he could not have in this life nor could any man attain it but by remission of sin nor could any man pass thorow this life without sin and such other things the faith of which is necessary unto salvation And here we finde that the remission of mans sin is necessary that he may attain unto salvation as we all do hold Cap. 11. Then let us try by what way God forgiveth men their sins and to this end see first what is sin and to satisfie for sin if Angels and men had continually given unto God what they owe him they had never sinned therefore to sin is no other thing but not to render what is due unto God Now the will of all reasonable creatures should be subject to the will of God this is the duty or debt which Angels and men owe unto God and if he do this he sinneth not and whosoever doth it not he sinneth This is righteousness or uprightness of will which maketh righteous or upright in heart or will this is the onely and all the honor which we owe unto God and which God requireth of us for only such a will doth works acceptable unto God when he can do and when he cannot do onely the will doth please God by it self because without it no work pleaseth God he who giveth not his dutiful honor unto God taketh from God what belongeth unto him and he dishonoreth God and this is to sin and so long as he rendereth not what he hath taken away he is under guiltiness nor is it sufficient to render what is taken away but for the wrong he hath done he must render more then he hath taken away This is also to be marked that when one rendereth what he hath unjustly robbed he should give what could not have been required of him if he had not robbed after this maner should every one which sinneth render honor unto God and this is satisfaction which every sinner should do unto God Cap. 12. Now let
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
accept them as it pleased thee to aceept the gifts of thy righteous servant Abel and the sacrifice of our Patriarch Abraham These words did still untill the Reformation remain in the Canon of the Mass And on Paul's day the words of the Secretum were read We beseech thee O Lord sanctifie the gifts of the people by the prayers of thy blessed Apostle Paul that those things which are acceptable unto thee by thy institution may be more acceptable by the patrociny of him praying These and many other prayers of the Mass cannot otherwise be understood without blasphemy Then of the gifts of the people Cassander in Liturgic cap. 27. hath these words from Expositio Ordinis Romani All the people coming into the Church should sacrifice and ex Decretis Fabiani We ordain that on every Lord's day the oblation of the Altar be made by all the men and women both of Bread and Wine Again at first they were wont to communicate daily Cyprian de Orat. Domi. at the 4 petition saith We receive the Eucharist daily On these words Pammelius hath marked that the same custom continued at Rome and in Spain till the daies of Jerom and at Millan till Ambrose but had failed sooner in the East Church Augustine in his 118 Epistle sheweth the different custom of communicating in some places ofter and in others more seldom It may be thought that when Christians had place zeal did decrease and the people did not communicate so oft and so the offerings were the fewer Then the Fathers did complain of the rarity of Communicants and exhorted the people to communicate at least every Lord's day and did absolutely inveigh against their rarity as absurd and zeal-less and said that when they came it was not for thirst of grace or remorse of sin but for solemnity Chrysost on 1 Cor. 11. hom 28. These exhortations and reproofs prevailed not therefore an Act was made binding the people to communicate each Lord's day Gratian. de consecr dist 2. cap. Quotâ—die Neither was this order obeyed therefore was another that they should communicate thrice yearly at the Feasts of Christ's Nativity Resurrection and the Pentecost Ibid. cap. Saeculares For all this the people would not communicate so oft therefore a Law was made that all the people should communicate at Pasch And then daily communion was forgot amongst the people When the Priests saw that Laws would not move the people to communicate oft and to bring their offerings they devised another damnable means they taught the people that the Lord's Supper is not only a Sacrament and so profitable to them only but it is a Sacrifice to God and profitable to all the beholders of it and by their offerings they may find mercy and grace Yea lastly not to the offerers and beholders only but to all for whom the Priest offereth it as well absent as present whether alive or dead and at last both to the soul and all other necessities They were the more bold to teach so because the Fathers had improperly and dangerously called the Sacrament a Sacrifice And upon this doctrine was multiplied the riches and wealth of the Church by donations of prebendaries chanouries lands yearly revenues as is to be seen in their Charters I offer unto God the things contained in this clanter for the remission of my sins and of my Parents sins to maintain the service of God in Sacrifices and Masses They who have seen the Rights or Writs of Church-lands or revenues know this This doctrine took deep root for it was gainfull unto the Priests and easie unto the people for what can be thought more easie Men wallowing in sin hear a Mass and bring an offering to a Priest and get remission no searching of the heart nor mortification required this was not the streight way and who was not able to do it Nor can it be shewed that such doctrine was heard in the Church before the seventh Century to wit they give heed to lies and apparitions of deceiving spirits or deceitfull and feigned apparitions and so left the truth All that is spoken of this purpose declares that at first the action of offering was not the action of the Priest but of the people and the thing offered was not the Sacrament nor the Son of God but the gifts of the people as is manifest for in the daies of Pope Gregory the I the words a little from the beginning of the Canon are not Which we offer unto thee but Which each of them offer unto thee Afterwards the Priests turn them to their action and their action was called the sacrifice and all their prayers which before were in dedication of their offerings the Priests turn to the consecration of the Bread and Wine which the Priest and one with him do take This change is manifest by the Canon of the Mass whereof I have touched some words and namely Accept the gifts as thou didst accept the gifts of Abel Abraham and Melchisedek .... command that these things be carried by the hands of thy Angel unto the Altar above And when it was generally so called a Sacrifice Raban sheweth in what sense the best sort understand it De Institut Cleric lib. 1. cap. 31. Sacrificium dictum quasi sacrum factum .... that is a sacrifice is an holy action because by mystical prayer it is consecrated in remembrance of the Lord's passion And Thomas Aquin. part 3. qu. 83. art 1. The celebration of this Sacrament is called a Sacrifice for two causes first because as Augustin ad Simpli Images are called by the names of things whereof they are Images as looking to a Picture we say This is Cicero But the celebration of this Sacrament is a representative Image of the Passion of Christ who is the true Sacrifice Hence Ambrose on Hebr. cap. 10 By Christ was the Sacrifice once offered c. What therefore do we we do therefore every day offer in remembrance of his death Another way in respect of the effect of Christ's passion to wit because by this Sacrament we are made partakers of the fruit of the Lord's suffering and therefore in a secret Dominical Prayer it is said How oft the commemoration of this Sacrifice is celebrated the work of our redemption is exerced And therefore saith he in respect of the first way it may be said that Christ was offered even in the figures of the Old-Testament as it is said Apoc. 13. the Lamb slain from the beginning of the World but in respect of the other way it is proper unto this Sacrament because Christ is offered in celebration thereof So far he If he and many others who have written the like had beleeved that the Sacrament is properly a Sacrifice or else the same Sacrifice with Christ's suffering or an iteration of it why did they not teach so in express words Therefore we may conclude that for 1300 years they thought not the Sacrament to be a Sacrifice properly but did
Dei he saith The word of God sounding in the ears of the soul doth trouble terrifie and judge but anon if you observe it quickeneth melteth warmeth enlighteneth and cleanseth briefly it is our food and sword and medicine confirmation and rest it is also our resurrection and consummation And think it not a wonder that God's word is called now all in all in respect of justification seeing it shall be all in all unto glorification Then let a sinner hear it note and be afraid a carnal soul shall tremble at that voice for that word is lively and efficacious it searcheth all the corners of the heart so that though thou wert dead in sin if thou wilt hear the voice of the Son of God thou shalt live for the word that he speaketh is spirit and life If thy heart be hard remember how the Scripture saith He sendeth forth his word and it melteth them and My soul melted when my beloved spoke If thou be lukewarm and fearest to be cast out go not away from the word of God and it will warm thee for his word is hot as fire and if thou bewailest the darkness of ignorance hearken diligently what the Lord will speak in thee and his word shall be a light unto thy feet and a lantern unto thy steps and if thou be the more sad that the more thou art enlightened thou seest the more clearly even thy least offences the Father will sanctifie thee by the truth which is his word that thou mayest hear with the Apostles Now ye are clean for or through the word that I have spoken unto you and when thou washest thy hands behold he hath prepared a table before thee that thou shalt not live by bread onely but by every word that proceedeth from the mouth of God and by the strength of that food thou mayest run the way of his commands if an army were set against thee and a skirmish of tentation take unto thee the sword of the Spirit which is the word of God and thereby shalt thou easily triumph or if it shall happen as in battels it is usual that thou be wounded he will send forth his word and heal thee and he shall deliver thee from death that in thee also it may be verified what the Centurion said Lord onely say the word and my servant shall be healed But if yet thou stumblest confess and cry My feet are almost gone and my steps are well nigh slipt and by his word he will strengthen thee that thou shalt learn experimentally that even the heavens are made strong by the word of the Lord and all their power is by the breath of his mouth In Epist 91. ad Abbates Suessioni congreg I would be in that Councel where the traditions of men are not obstinately defended nor superstitiously observed but where they search diligently and humbly what is the good acceptable and perfect will of God thither am I carried with all my desire and there would I abide devoutly God onely willeth not to be better then he is because he cannot Let them be gone both from me and from you which say We will not be better then our fathers protesting that they are the children of the lukewarm and dissolute the remembrance of these is with a curse for they have eaten sour grapes wherewith the childrens teeth are set on edge or if they do glory in holy parents of good memory let them follow their holiness while they stand for their dispensations and connivences as for a law And in Tract de Praecept Dispens Many things were devised and ordained not because they might not be otherwise but because it was so expedient and certainly but for conserving charity therefore so long as the things do serve charity let them stand without change nor can they be changed without offence no nor by the Rulers But contrarily if they be contrary unto charity in the judgement of such onely unto whom it is granted to see so and unto whom it is committed to foresee is it not clearly most righteous that what things were devised for charity should also be omitted or intermitted for charity when it is so expedient or at least that they be changed to another thing more expedient as on the other side certainly it were unjust if these things that were ordained for charity be held against charity Let them therefore hold fast what is immoveable nor do I onely think so or first speak so the Popes have so spoken Leo saith Where it is not needful change not the institutions of the holy Fathers but if there shall be necessity for the benefit of the Church let him who hath power dispense with them for a law is changed upon necessity Now by necessary or unviolable I understand not what is delivered by men but what is proclamed by God that they may not be changed but by him which gave it for example Thou shalt not kill and all the other commandments of that Table albeit these can no way be dispensed with by men nor was it ever lawful nor shall it ever be lawful unto any man to loose one of these any way yet the Lord hath loosed them when he pleased as when he commanded the Hebrews to spoil the Egyptians and therefore when we read that any good man hath done any time otherwise and the Scripture doth not witness that God hath commanded him we must confess that they have sinned as men or that they have received a particular warrant from God as some Prophets did But what will I have to be thought necessary and unchangeable truly that onely which is confirmed by Divine and eternal reason so that is changed no way not by God himself under this kinde is all which our Lord did teach in that Sermon on the mount and whatsoever is delivered in the Old and New Testaments concerning love humility meekness and other vertues to be observed spiritually for these are such that it is not lawful nor expedient to do otherwise at any time At all times unto every person these things bring death if they be dispised and life if they be observed c. Behold how these Abbots had a purpose of Reformation but were hindered by others upon that ground of former practice or ordinances and how Bernard excuseth former practices and yet would have had a change and still maketh the word of God to be the rule In the same Treatise he saith True obedience knoweth no law nor is restrained to any bounds by vigor of free and a glad minde it considereth not measure but is inlarged into infinite liberty this is the property of the just man for whom the law is not made not that he should live without a law but because he is not under the law and is not content with the vow of any profession which he overcometh by the devotion of his minde In Tract de Gra. lib. arbit This work of sanctification cannot be done without two one by
erroneously nameth one for another often c. By this ingenuous testimony of the Printer we may see what account they make now of their ancient Master and seeing these books have been so oft changed little credit can be given to any of their late Editions and thirdly that even the Master himself had not written soundly according to the Fathers which he citeth The Edition of Lombard at Paris An. 1550. hath in the end a catalogue of these which they call his errors in quibus Magister non tenetur I will shew some instances In the Edition at Lovane An. 1568. lib. 4. Dist 2. F. They who had not hope in the baptism of John and did believe the Father Son and holy Ghost were not baptised thereafter but the Apostles laid hands on them and then they received the holy Ghost Here on the margint it is Erronea Magistri opinio Dist 5. C. Christ might give unto them his disciples power to forgive sins yet not the same power that he himself had but a created power by which a servant may forgive sins yet not as the author of remission but as a servant and yet not without God the Author On the margin it is added Hic Magister non recipitur Dist 13. A. It may be truly said that the body of Christ is not eaten by the brute beasts albeit it seem so what then doth a mouse take and eat God knoweth In the margin it is said Non probatur haec Magistri opinio Dist 17. B. It may truly be said that without confession of the mouth and paying outward punishment sins are forgiven upon contrition and humility of the heart In the magin it is added Non rectè hic sentit Magister Dist 18. F. Unto the Priests he gave power of binding and loosing that is of shewing that they are bound or loosed In the margin it is Gravis Magistri lapsus In many other particulars though they have not put such a censure on him he is no less adversary unto the doctrine of Rome now as lib. 1. Dist 1. A. Let the diligent and modest speculation of Divines take heed to hold the Divine Scripture as the prescribed form in doctrine Dist 2. C. As Augustin lib. de Trini teacheth we must first shew whether faith hold out so according to the authority of holy Scriptures and then against babling disputers which are more proud then capable use Catholique reasons and fit similitudes for defense and asserting the faith that so satisfying curiosity we may the more fully instruct the modest or if they cannot finde the truth which they seek they may complain of their own minde rather then of the truth or of our assertion D. Therefore let us propound the Authority of the old and new Testaments Dist 40. D. Seeing predestination is the preparation of grace that is Divine election whereby he hath chosen whom he would before the foundation of the world as the Apostle saith on the other side reprobation must be understood the foreknowledge of the iniquity of some and the preparation of their damnation for as the effect of predestination is that grace whereby now we are justified and helped to live well and to continue in good and whereby we are blessed in the future so the reprobation of God whereby from eternity by not electing he hath rejected some is considered in two particulars whereof the one he foreseeth and prepareth not that is iniquity the other he foreseeth and prepareth that is everlasting punishment Whence Augustin ad Prosp Hilar. saith This rule must be held without wavering that sinners are foreknown in their sins and not prepared but that the punishment is prepared for God in his presence as Augustin in lib. de bono persever hath prepared his good things unto whom he would and unto whomsoever he giveth certainly he foresaw that he would give them Dist 41. A. If we seek the merit of obduration and mercy we finde the merit of obduration but we finde not the merit of mercy because there is no merit of mercy lest grace be made nothing if it be not given freely but rendered unto merits So he sheweth mercy according to grace which is given freely but he hardeneth according to judgement which is rendered unto merits whence we may understand that as God's reprobation is that he will not shew mercy so God's obduration is that he sheweth not mercy so that not any thing proceedeth from him whereby a man is made worse but onely it is not given whereby he may be better Hence it is clear saith he what the Apostle understandeth by mercy and hardening and because mercy admitteth not merit but obduration is not without merit and by the word mercy here is understood predestination and especially the effect of predestination but by the word obduration is not meant the eternal reprobation of God because there is no merit thereof but the privation or refusing of grace which is some way the effect of reprobation yet sometimes reprobation is taken for obduration as predestination for its effect which is grace given for grace which is given is the effect of predestination therefore seeing there are no merits of grace which is given to man for justification and far less of predestination it self whereby God hath from eternity chosen whom he would can there be any merits so nor of reprobation whereby from eternity he foresaw that some would be evil and be condemned as he did chuse Jacob and denied Esau which was not for their merits which they had then because they had none because themselves were not nor for the future merits which he could foresee did he either chuse the one or refuse the other In the next Section he sheweth how Augustin once thought that God had chuse Jacob because he foresaw that Jacob would be such and therefore Augustin recanted that error and he concludeth the Section thus Augustin in lib. de praedest sanctor saith Not because he foresaw that we would be such did he therefore chuse but that we might be such by the very election of his grace whereby he hath accepted us in his beloved Son Dist 46. B. Unto that objection from Matth. 23. 37. he answereth That is not to be understood so as if the Lord would have gathered the children and it was not done what he would because Jerusalem would not but rather that she would not have her children gathered by him and yet against her will he gathered her children even all whom he would because in heaven and on earth there be not some things that he would and doeth and some things that he would and doeth not but all whatsoever he would he hath done and therefore the meaning is whomsoever I have gathered by my ever efficacious will I did against thy will Behold it is clear that these words of the Lord are not contrary unto that is said Lib. 2. Dist 25. G. In man may be observed four estates of free-will for before
then seven Ses 7. ca. 1. Likewise Lombard lib. 4. Dist 21. hath the question Whether sin can be forgiven after this life and he speaketh of a fire of transitory tribulation through which he thinketh some must pass but he speaketh not of the place nor time of continuance there nor of sacrifice for the souls there nor of any mans power to deliver souls out of it 31. The Apostle Paul professed that he knew not Christ according to the Three orders of religious Knights flesh but in this Century they began to desire the sight of Christ's sepulchre and frequent peregrinations thither some in pennance by injunction of Priests and some of their carnal accord Whence arose three Orders of religious Knights 1. Hospitalarii who received the pilgrims in lodging and defended them from the infidels Io. Naucler in generat 39. writeth that Raymund their Master did many ways injure the Patriarch of Jerusalem and other Prelates for whosoever was accursed or excommunicated by the Patriarch or others Raymund did receive them into communion and when they were dying he gave them the Sacrament and did many other things contrary unto the priviledges of the Church and when the Patriarch did complain there arose a sedition among the Citizens and they ran furiously into the Church of the Grave against the Patriarch The Church of Rome saith he seemeth to have given the occasion of so great confusion for she did exempt that Order from the jurisdiction of the Patriarch Afterwards they left their hospitality and became soldiers against the Turks under the title of Knights of S. John and then of the Knights of Rhodos where they dwelt until the year 1â—23 when the Turks expelled them and then they come to Malta whence they now have their name 2. Templarii which was instituted by Fulco King of Jerusalem and from them were named the Temple Land that were dedicated unto them throughout Christendom as they had their name from the Temple of Jerusalem they were cut off for the most part about the year 1305. and their means were given to the Knights of S. John Platin. in Clemen 5. of them we shall have occasion to speak again 3. Teutonici so named from their Nation they professed both hospitality and warfar when they were expelled out of Jerusalem they abode at Ptolemeis in Egypt Pol. Virg. de inven rer lib. 7. cap. 5. and from thence they come into Prussia as followeth In this time began many sorts of Friers 32. Some Nations were then turned from Paganism as some in Pomerania Conversion of some Nations about the year 1106. and they returned to it again until the year 1124. when Boleslaus Prince of Poland compelled Wartislaus Prince of Pomer and all his subjects to receive the faith these were a sort of Wandals in Poritz Stetine Wolin c. Wencelm Bishop of Bamberg went thither and and was called The Apostle of Pomer Crantz in Saxo. lib. 5. cap. 44 45. he preached among them thirty years After his death their Duke Pribislaus forsook the faith and within six years Henry surnamed the proud Duke of Saxony compelled them to receive the Gospel again thereafter he continued in profession but was little careful of the people who continued in their Idolatry until Woldemar King of the Danes did threaten them that he would never cease from wars until they would embrace Christianity Norway received the Christian faith by the preaching of Hadrian an English man which thereafter was Pope Hadrian IV. The before named Boleslaus subdued the Pruteni or Borussians and compelled them to receive Christianism yet thereafter they forsook it until the Knights Teutonici conquered their Land about the year 1317. There was also a new plantation of Rugani An. 1168. Jaremar their Duke went before the people yea and he preached the word unto them Io. Papp in Histo convers Gent. About that time a ship of Lubert going unto Livonia the Merchants took with them a Monk Meinhard when he saw the miserable blindeness of the people he caused a little cottage to be set up for him and dwelt there until he learned their language and then he taught them the grounds of Religion thereafter he had great authority among them and was the first Bishop of Riga Berthold a Monk of St. Paul's at Breme was sent thither after him by the Arch-Bishop of Breme he found many Pagans still there and because they would not believe the word he thought to daunt them with the sword as Alb. Crantz in Saxon. lib. 7. cap. 13. saith He sought from Pope Celestin a Bull of remission of sins unto all Soldiers which would go and fight against the Infidels of Livonia and he was killed in the first fight in the year 1198. Then Albert went through Saxony and Vandalia and preached remission of sins to fight under the sign of the Cross against the Infidels of Livonia Many went with him and bought that Land with their blood At that time began a new Order of Fratres Crucegladiatores and they did agree with the Church-men that they should have the third part of the Land this is called Conversio Vandalica but afterwards they would be Lords of the whole Land scarcely leaving the third part unto the Church At that time the Danes conquered the City Revel and the Bishop thereof was subordinate unto the Metropolitan of Denmark When the Teutonick Knights came and possessed Prussia the Crucegladiatores of Livonia joyned with them but their Successors did repent it for the Teutonicks made conquest of all and that name did fail CHAP. IV. Of BRITANNY 1. HENRY I. the third Son of William the Conqueror began to reign Henry I. opposeth the Pope in the year 1100. for his knowledge of the Liberal Arts he was called The Clerk He paid Peter-pence unto the Pope but he would not suffer his Subjects to appeal unto Rome because the Popes have not continued in the steps of Peter said he and hunt after earthly lucre they have not his power seeing as all may now see they follow not his holiness And when Pope Paschalis did challenge him he returned answer saying Let your Holiness know that while I live by God's grace the Prerogative and Customs of the Kingdom of England shall not be empaired and though I would so far abuse my self which God forbid my Nobles yea all the Commons in England would not suffer it Wherefore most dear Father let your bountifulness be so moderate toward us that you do not inforce me which I shall unwillingly do to depart from your obedience Matth. Parisien And contrary to the Roman Canons and without licence of the Pope he married Maude Daughter to Malcolm Cammore being then a Nun in Winchester In the year 1125. John Bishop of Cremona was sent from Rome and in a Synod at London he did urge the single life of the Clergy and said It is a vile crime that a man rising from the side of his concubine should consecrate the body of
Nicolaus teach that Christ both by word and example had taught his Apostles perfect poverty that is to renounce and forsake all goods and reserve no right either in common or personal and that such poverty is holy and meritorious Bellarm. de Ro. Pon. lib. 4 cap. 14. He abode at Reate because of factions at Rome He had been a Dominican but then preferred he no Order to another Platin. and made Cardinals of all sorts and gave them equal priviledges When he was sick he called all the Cardinals together and discharged them of all power and authority that they all should live a private life They said he was phrenetick and left him Then he sent for a certain number of Minorites and gave them all red hats in sign that they were all Cardinals and he caused them all to swear that after his death they should suffer none to be chosen Pope but one of their own Order He sat four years P. Morn in Myst Then was such competition that the Cardinals could not agree the space of two years and three moneths At last Peter an Eremite and Father of the Celestines or 18. CELESTIN the V. was preferred for conceit of his godliness It was so great a wonder that a man was preferred for conceit of godliness that 200000 persons went to Perusio to see his coronation His residence was at Aquileia Platin. In his first Consistory he began to reform the Clergy of A reformation is attempted by â— Pope Rome and he said he would make it a pattern unto other Churches Hereby he procured such hatred of his Clergy that they sought to depose him and he was willing to renounce his seat The Princes were earnest that he would not quit his Chair and Charles King of Sicilies conveyed him to Naples and exhorted him that he would abhor so great indignity seeing the people every where were so prone towards him Platin. But the Cardinals especially Benedict Caietan caused it to be broached that the Pope was a doating old man and unfit for such a place and caused some of his own chamber to tell him that he would lose his life if he did not renounce the Papacy also Benedict spake thorow a reed into his chamber as if it had been a voice from heaven telling him that he should forsake the Papacy as being too weighty a burthen for him So when he had sat six moneths by the craft of Benedict who deceived the holy man saith Platin. he was perswaded to dimit if it were lawful Then they made an Act that it was lawful for the Pope to renounce his place this Act was by his Successor inserted into the Decretals ca. Quoniam Then Benedict left nothing undone by ambition and fraud to advance himself saith Platin. and was called 19. BONIFACE the VIII and by some others NERO the II. So soon as he was Crowned he said he would preveen sedition lest a Schism be made and some take Celestin for their head who was returning into his Eremitish life so he thrust the old man into the Castle of Famo of Henrici Celestin was sensible of the fraud and said unto Boniface Thou hast entered like a fox thou wilt reign like a lion and shalt die as a dog The old man died in sorrow and was canonized under the name of Peter the Confessor by Pope Clemens the V. and his feast is kept Iunii 17. Platin. Boniface took part with the Minorites and gave them special authority without licence of Bishop or Priest to preach hear confessions of all whosoever would come unto them nihil obstante He did first of all the Popes bear two swords and The Pope hath two swords endeavored to move fear more then piety unto Emperors Kings and Nations to give or take away Kingdoms to banish men and bring them home again at his pleasure Idem He excommunicated Philip King of France because he would not obey his command in the complaint of Edward King of England and Guido Earl of Flanders Then the King would suffer no money to be carried out of France Boniface curseth him and his seed to the fourth generation The Emperor Albert sought confirmation twice or thrice but Boniface said He was unworthy of the Crown who had killed his Lord. Then having set a diadem on his own head and a sword by his side he said I am Caesar Nevertheless thereafter he did confirm Albert but on condition to take arms against France I. Naucler Of all others he was the greatest fire-brand betwixt the Gibelines which were called Albi and the Gwelphs or Nigri and destroyed all the Gibelines so far as he could He augmented unto the Decretals with another book where are these constitutions The high Priest of Rome should be reproved by none albeit he cast down innumerable souls to hell Another We declare pronounce and define that upon necessity of salvation all humane creatures should be under the Pope of Rome Extrav c. unam sanctam de Maior obed Bellar. de Ro. Pon. l. 1. c. 9. confesseth that this is contrary unto the order of the primitive Church seeing at that time all the Apostles and first Teachers had equal power And lib. 2. cap. 12. he saith The Church which is but one should at all times keep one and the same government Therefore Boniface brought into the Church a strange and grievous innovation He proclaimed the first Jubilee to be The first Iubilee at Rome kept An. 1300. and promised full remission both of sin and punishment unto all who came that year to visit the Churches of the Apostles in solemnising of which he shewed himself one day in his Pontificals and according to his promise he gave remission unto all who came that year the next day he came forth in the Imperial ornaments and caused a naked sword to be carried before and the Herauld cried Behold two swords Bellarm. de Ro. Pon. lib. 5. ca. 5. teacheth that in these words Behold two swords and in the answer of Christ It is enough is no syllable of spiritual nor temporal power but onely that Christ forewarneth his disciples that in the time of his passion they were to be in such fear as they who sell their coat to buy a sword this he writeth not of his own invention but according to the ancients Albert Crantzius commendeth the Popes every where almost but in Saxo. lib. 8. cap. 35. when he is writing of this pomp of Boniface he cannot contain himself from crying Behold Peter thy Successor and thou Savior behold thy Vicar behold whither the pride of the Servant of servants hath climbed Pol. Virgil. de inven rer lib. 8. cap. 1. saith This feast was in imitation of the Jewish Jubilee or to draw away the people from remembring the ancient heathenish secular Plays Whatsoever was the pretext it appeareth the aim was to bring gain unto Rome and glory unto the Pope In the year 1301. he sent Boniface Bishop of Apamea or of Openham
flatteries unto strangers and learned men and had heard their oaths with Judas kisses that faith was like spices rare and dear that the Pope and his Court did draw all things unto them they were worse then Pharaoh thieves and robbers always in womens bosomes 19. John Semeca Provost of St. Stevens in Halberstad and Doctor of the Io. Semeca Author of the Gloss on Gratian though for some hundred years allowed was lately censured Laws did first with Herculean courage saith Crantz in Saxon. lib. 8. cap. 27. attempt to write a Gloss on the Decrees which none before him had done nor could any after him do better When Pope Clement the IV. did require from the Clergy the tenths through France and Germany for redemption of the holy Land this John did publish an Appeal in the contrary and the Pope did excommunicate him and deprive him of his Provostry for his presumption as he said But many great men in Germany did judge that John was not the worseman or to be forsaken and death did prevent the evils that were thought to have followed for both the Pope and John lived not long thereafter Ibid. This Glossa of Semeca was in high account until the time of the Councel at Trent but after that time the Popes Pius the V. and Gregory the XII have put several censures on it Jo. Pappus hath collationed their censures and published them Argentorati An. 1609. out of which Edition I have marked these Coll. VII Dist 9. cap. 11. Sana quippe ver Cùm ergo he saith In the Canonical Scripture nothing can be found that agreeth not with Divine Laws and Divine Laws consist with nature this is manifest whatsoever is contrary unto Divine and Canonical Laws is contrary unto natural Law The Edition of Pope Pius ordaineth these words to be left out and the Gregorian blotteth them not but addeth on the margin See above Dist 6 c X. Dist 16. cap. 1. Canones And among the Apocrypha that is books without a certain Authority as the Wisdom of Solomon the book of Jesus the Son of Sirach which is called Ecclesiasticus and the books of Judith and Tobias and the book of Maccabees these are called Apocrypha and yet are read but perhaps not generally The Edition of Pius biddeth blot all these words until Clementis exclusively the Gregorian hath the whole Gloss but noteth on the margin I but these books are not Apocrypha but Canonical albeit in ancient times some Catholicks doubted of them XI Dist 17. cap. 6. Concilia The Roman Church hath her Authority from Councels The censure of Pius saith Blot away these words as also in the margin these words The Pope from the Councels c. But the Gregorian keepeth the words of the Gloss and omitteth the margin And in the same Gloss where it is said The Roman Church hath primacy principally from the Lord and secondarily from Councels Gregory will have it in the margin thus Councels give not properly the primacy unto the Roman Church but declare what is given by the Lord. XVI Dist 17. cap. 3. His igitur In all the Sacraments Simony is committed except marriage perhaps because in it the grace of the holy Ghost is not given as 32. q. 2. Connubia The censure of Pius putteth away these words and it followeth in the Gloss But in other Sacraments it is given Pius saith Put away other And where the margin hath I allow not this saying because Pius saith Put away all that But the Gregorian retaineth the Gloss wholly and setteth another margin thus The Sacrament of marriage also giveth grace nor doth the alledged text serve the purpose XVIII Dist 25. cap. 3. Vnus ad ver Quia facile And because we may confess unto a Laic even albeit a Priest be at hand but we shall not confess mortal sins save unto a Priest so that one may be had or else we may confess them unto a Laick The censure of Pius putteth away all these words as also the margin where it is said We may confess unto a Laick But the Gregorian retaineth the Gloss and for the margin setteth these words We may not confess venial nor mortal sins unto a Laick sacramentally but unto a Priest XX. Dist 26. cap. 2. Acutius ad ver Significat And so a Bishop is a Sacrament even as the water it self The censure of Pius putteth away all these But Gregory retaineth the Gloss and addeth in the margin Neither the Bishop nor the water is properly a Sacrament XXIV Dist 50. ca. 14. Et purgabit ver Domo i. e. sacerdotibus For all evils have flowed from Priests 24. quaest 3. Pius putteth away all these words as also the margin which saith All evils from Priests But Gregory retaineth the Gloss and for the margin saith See the Gloss cited in that Chapter Now the cited Chapter is from Jerome on Hos 9. where he saith When I have searched ancient Histories I cannot finde that any hath rent the Church and seduced people from the house of the Lord but these whom God hath appointed to be Priests and Prophets i. e. watch-men these therefore have been turned into winding snares and have laid scandals in all places LVII De poenitentia Dist 1. in princ Vtrum Gloss ver eod But whatsoever Bas saith say thou That neither by contrition of the heart nor by confession of the mouth are sins forgiven but onely by the grace of God Pius putteth away all these words Gregory retaineth the words but noteth in the margin or rather perverteth thus Onely God forgiveth sins but by the merit of Christ and the ministery of the Priests and in the penitent he requireth contrition at least attrition which by vertue of the keys becometh contrition confession and satisfaction LIX Ibid. cap. 5. Magna ver dimiserit Remission of sin goeth before contrition of heart for one cannot confess truly unless he first have faith working by love Pius putteth away all these words Gregory retaineth them and in the margin addeth two corrections one at the word goeth before yea remission is the effect of contrition S. Tho. 4. Dist 17. ar 1. q. 1. another at the word Confesse one confesseth truly and profitably with attrition onely LXIV Ibid. ver Iustificeris That thou mayest be justified in respect of others not in respect of God with whom thou art justified Pius putteth awaway all these words Gregory putteth them not away but in the margin he saith Yea Gratian bringeth this to shew that neither with God is any justified without confession of the mouth De consecratione LXXVII Dist 2. cap. 22. Tribus gradib ver Miscere It is certain when the species elements are broken with the teeth so soon is the body of Christ taken up into heaven Pius putteth away these words Gregory putteth them not away but saith in the margin The body of Christ abideth so long as the species abide which goeth down into the belly and do nourish There be many
who hath given such advice Ibid. After this Luther was the more diligent in searching the originall of the doctrine of indulgences and then he publisheth 59. conclusions to be disputed in Wittembergh October 31. An. 1517. within few dayes they were carried through all Germany and were joyfully read by many for all men almost were complaining of the pardons especially as they were preached and sold by Tecelius None came to set face against these Propositions and the name of Luther became famous for that at last one was found to oppose the corruptions of the Church Then Conrad Wimpina a Doctour in Frankford upon Mene publisheth contrary propositions in defense of the Indulgences Luther writes in defense of his own propositions and John Eckius opposeth them When Luthers propositions and book were carried to Rome a third Dominican Silvester Prierias wrote against him Thus the contestation waxeth hott and is more known abroad Upon this occasion Pe. Soave in hist Conc. Trid. shewes the originall and progress of indulgences Where as saith he the matter of indulgences was not much scanned The originall and progresse of indulgence in former ages nor was it weighed by the Divines by what arguments they could be mantained or weakned their causes and essence was not throughly known for some thought that indulgence was nothing else but an absolution by authority of a prelate from that pennance which according to that manner of discipline the Church in these times did enjoyn unto a penitent in following ages the Bishop took unto himself alone the prescribing of that punishment afterwards he did concredite it unto the poenitentiary priest and at last unto the discretion of the Confessary yet so that he was not free from the punishment due by Divine justice When this was thought to turne more to the hurt then benefit of Christians because when a dispensation of canonicall punishment was given them they became careless to seek the favour of God by voluntary punishment they did conceive that indulgence was a freedom from both punishments And again they were divided for some thought this freedom was absolute without any satisfaction but others on the contrary said So long as communion by charity continues in the Church the repentance of one believer is communicable unto another so farra that he is freed upon the account of the other But because that was thought to be more proper unto them that were of a blameless life and exercised with strict discipline then unto the authority of a bishop a third opinion was taken up that the essence of indulgences consists partly in the authority of the prelate and partly in compensation And because the conversation of the Bishops is not so blameless and free from sin that he by his merites can help others they devise the treasure of the Church into which are layd the merits of all which had more plenty then which was sufficient unto themselves and the dispensation of these merits belongeth unto the Bishop of Rome so that it is in his power to give indulgences and recompence the debt of a sinner by the merits of the same value out of the common treasury of the Church And where as neither this treasure could satisfy for all sinners seing the merits of the Saints have certainly an end and bounds and so it may faile they thought good to adjoin the infinite merits of Christ unto the finite merits of the Saints that so the treasure might be perpetuall And here again arose another scruple what need is there of the drop of mans merits seing the infinite ocean of Christs merits floweth for ever And truly this gave occasion unto many to put all their confidence of indulgence into the only treasury of our Saviour which never can be emptied All these things were so uncertain and had no surer ground but the Bull of Pope Clement VI. which was proclaimed for the Jubilee An. 1350. that they were thought not sufficient to convince Martin Luther or to confute his reasons therefore Tecelius Eccius and Prierias perceiving the weaknes of their cause in the places proper unto that matter took their refuge unto Common places and lay their ground upon the authority of the Pope and consent of the School-men to wit Seing the Pope can not erre in matter of faith and had confirmed the Scholastick doctrine of indulgences and by his Bull hath bestowed them on believers the doctrine concerning these is an article of faith to be believed necessarily Hence Martin takes occasion to digresse from indulgences and to sift the power of the Pope Albeit others had commended this power as the highest and subject unto none other yet he made not such account of it but held it to be subject to a General Councell lawfully assembled which he affirmed to be very necessary at that time in respect of the condition of the Church And howbeit in this fire of contestation Luther did overthrow the power of the Pope and ever the more that the others did advance it yet he did always speak no thing but modestly of the person of Pope Leo yea and for a time he declined not his judgement Nevertheless they fell upon other particulars and the dispute concerning remission of sin repentance and Purgatory by which the Chapmen of the Roman court did confirme their indulgences But among them all James Hoghstrate a Dominican and Inquisitour of the faith wrote against Luther most properly for he left other reasons and purposes and adviseth the Pope to beat down the mans pertinacy with fire and sword So writes P. Soave summarily VI. On Christ-mass-eeven Frederik Electour of Saxony and his Brother Some are for Luther some against him John went to Church in Wineberg An. 1517. with their traine and the aire being cleare he seeth above his house clearly a fiery cross they stand beholding it and were amazed then Frederik saith unto his Brother That is a signe that there will be strife for Religion and the house of Saxony will be in danger Abr. Schultet Annal. At that time Andr. Carolosladius the prime Divine had published a booke in defense of Luther the young Students at Wittembergh burned the propositions of Tecelius in the market place and the Duke Frederik not being required undertakes the patrociny of Luther and Carolstad When Luther saw the Book of Sylvester he called it a wilde one divelish and saith he if Rome do so judge as this book speakes it is the very seat of Antichrist He is summoned by the General of the Augustinians to answer at Heidelbergh many did dissuade him but he would yield obedience by the way the Bishop of Wortsburg entertaineth him friendly and the Palsgrave receives him graciously at Heidlebergh In the Monastery of Augustinians which afterwards was called Collegium Sapientiae he disputeth 28. propositions concerning justification by faith chiefly these two Free-will after sin is but a title He is not just who worketh much but who believeth much
because the difference is mainly in religion he adviseth that they would cause a few good and peaceable men on each side to treat of the controversies amicably and when they shall agree the particulares may be referred unto the Estates to be decerned by them and the Popes Legate so that the Decree of Ausburgh An. 1530. may stand Sleidan The first question of chusing such persons spent some dayes the Emperour sought and obtained from both parties the naming of the men and promised that he would do nothing but what might be for the good of both For the Papists he nameth John eckius Julius Pflugius Jo. Gropper On the other side he nameth Melanthon Bucer Jo. Pistorius these he did admonish to lay aside private affections and look only unto Gods glory He named also Frederik Prince Palatin and Granvellan Presidents and others as witnesses When these did meet Granvellan gives them a book which said he was writen by good and learned men and presented unto Caesar as convenlent for reconcilation he biddeth them read and weigh it shew what articles they can accord on what they dis-allow amend it and wherein they consent not study a conciliation The book contained 22. heads of the creation of man and his estate before the fall of free-will of originall sin Iustification the Church and notes thereof the interpretation of Scripture the sacraments the sacrament of orders baptisme confirmation eucharist pennance marriage exextrem unction charity hierarchy articles that are determined by the Church the use rites and administration of the Sacraments discipline of the Church discipline of the people Lu. Osiander saith The writer of the book was not altogether Popish he had written soundly of justification and some other articles When they had examined the heads they agree in some and they amend some with common consent they agree not on the heads of the Church and her power the Eucharist the enumeration of sinns orders of Saints use of the whole Sacrament and single life They render the book as they had amended it and the Protestants adde their judgement of the articles wherein they did not agree The Emperour commendeth them for their diligence and exhorts them to continue the same way if they shal be further employed And he reported in the publick meeting of the Estates what was done Pe. Soave saith The bb which are the greatest part of that Diet reject both the book and all that was done and because the Electors and Catholick Princes which loved peace did not consent unto them then Caesar as the Church's advocat dealt with the Legate to approve what heads they had agreed on and would expound what was dubious and also with the Protestants that they would not stoppe the way of further reconciliation The Legate answereth in write I use the words of Soave but ambiguous lyke the old oracles He had read the booke and the annotations and the Protestants exceptions and he thinks that seing the Protestants have departed from the consent of the Church yet there is hope that by the help of God they may be brought unto consent as for other things nothing more is to be decerned but to be referred unto the Pope and the Apostolick See he will call a councel shortly or take some other course convenient for the time and will use diligence to do what is expedient unto the Christian world and namely of Germany And to testify that he was desirous to have the clergy reformed he calleth all the bb into his lodging and exhorts them unto their duty to bewar of all scandals al shew or suspicion of Luxury covetousnes ambition that they govern their families seing by that the people do judge of a Bishops manners that they should dwell in the most populous places of their own Diocies that they may attend their flock and where they live not they should send faithfull Ministers that they visite their Provinces bestow priesthoods on good sufficient men distribute the Church-goods to the use of the poore appoint pious learned temperate and not-contentious preachers to teach the people have care to breed the youth in good arts seing upon this account the protestants do allure the children of the Nobility unto them He caused this speech be written and gave it unto Caesar the bb and Princes The Protestants declare their judgement of both these writes and said unto the Emperour If they had keept silence they might have been judged to have approved both In the publick meeting the Emperour shewes the Legates answer and seeing no more can be done for the time he propoundeth that they would advise whether without prejudice of the Decree at Ausburgh these heads wherein the Collocutours had consented may be received as truly Christian and no more to be controverted untill a generall councel shortly to conveen which seemes to be the Legat's mind or if there be no councel untill the next Diet of the Estates The Elector Princes do consent it should be so because there is more appearance to agree in other points if these be ratified and they entreat the Emperour to continue even now the further agreement if he can or if not that he would deal for a General or National councel in Germany The Protestants answer to the same purpose and adde that as they had alwayes desired a free councel in Germany so they can never consent unto such a one wherein the Pope and his party shal have the power of cognoscing and judging the cases of religion But the Bb. and some Popish Princes do flatly oppose and professe they will not consent unto any change but by authority of a coucel to be called by the Pope And they were the more adverse because they thought the Emperours overture was in favours of the Protestants Then Contaren hearing that the Emperour had commended him as consenting unto the accommodation of the Collocutours they goeth unto Charles and complaines that his answer was altogether mistaken as if he had consented unto these conciliations untill a Councel for his mind is that no matters of religion can be concluded in such meetings but all must be referred unto the Pope as the faithfvll Pastor and Universall Bishop July 28. the Emperour referreth all unto a councel for which he promiseth to deal with the Pope and if it can not be obtained he promiseth to appoint another Diet within 18. months to end the differences of religion and in the Interim he forbiddeth any more alterations and suspendeth the Decree of Ausburgh Soave lo. cit Then the Protestants promise their aid against the Turk and interceed for the Duke of Cleve who had offended the Emperour by invading Gelderland That summer King Ferdinand besieged Buda in Hungary the Queen a widow sent unto the Turk for aid who came repulsed Ferdinand and took Buda to himself Then Ferdinand held a Convention of the Estates in Prague where the Nobility of Austria did supplicate for a Reformation of their Churches
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
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
baptisme pennance and sacrament of the altar little or nothing differing from the Church of Rome 3. he declareth that the cause of our justification is the only mercy of the Father promised freely unto us for his son Christs sake and for the merit of his passion yet good works are necessary with inward contrition charity and other spirituall graces and good motions that is when wee have received remission of our sins or are justified we must give obedience unto God in observing his Law 4. he commandeth pastors to teach their people that images should not be worshipped and are but representers of vertue and good example and therefore no incence knieling nor offering should be done unto them 5. Saints are to be praised or Christ is to be praised in them for their graces and good example that they have left unto us but wee obtain all grace by the only Mediation of Jesus Christ and of none other 6. concerning ceremonies as holy vestures holy water bearing candles on Candlemes-day and some such others he admits them to be good so far as they put men in remembrance of spirituall things but so that they contain in them no power to remit or take a way sin c. There he addeth other iniunctions specially he causethto translate the Bible and commandeth all priests to have a Latine and English Bible lying open in their parish-churches that whosoever pleaseth may read them Then diverse images were demolished An. 1538 especially the most notable stocks of idolatry at Walsingham Worchester ... which had devices to role their â—ies and to stirre other parts of their body and many other false juglings wherewith simple people had been deceived all which was then made known and destroyed Jo. Foxe in Acts. In the same year followeth the ruine of all religious as they had been called houses by advice of the same L-Cromwell Lord of the privy seale So that all friers Nuns and sects of religion were rooted out of England to the number of 645. Abbeys priories and Nuneries and by Act of Parliament their lands did return to the heirs of the first Donours All that time Steeven Gardener Bishop of Winchester so dealt with the king by representing unto him the grudge of his subjects for rejecting the pope and for his dealing toward his wifes he had then married Anna Sister to the Duke of Cleve An. 1539. and for these his late doings that he persuadeth him for taking away suspicion of heresy to consent unto the burning of John Lambert yea Gardener prevaileth so that the king hearkned no more unto L. Cromwell but contrariwise he beheaded him and Walter L. Hungerford July 28 An. 1540. Tho. Cooper He made an Act discharging the Translation of the Bible made by W. Tindall and restraining the authorized Translation with many limitations An. 34. Henr. VIII It came then to passe that the estate of Religion seemed more and more to decay and popish injunctions were authorized establishing Transubstantiation vowes of chastity private Masses and auricular confession and forbidding communion in both kinds and marriage of priests wherefore some said Henry had forsaken the Pope but not popery and he annulled not those former Statutes Such was the craft of the venemous serpent But God raiseth up some good instruments for Thomas Cranmer archb of Canterburry resists Gardener and the Counsel of England was divided some were for the old Religion and some for the Reformed and Statutes of both sorts were in force So in one day at Smith field An. 1541. Gardener with his faction for refusing his articles caused burn three godly men Do. Robert Barnes Tho. Garret Will Jerom priests and Tho Cranmer with his side caused hang drawe and quarter other three Ed. Powell Ric. Fetherston Tho. Abell for denying the kings Supremacy and maintaining the Bishop of Rome's authority Jo. Foxe in Acts. A stranger beholding these said Good God how can men live here on the one side Papists are hanged and on the other anti-papists are burnt The people were brought marvelously into doubt of Religion All the number of them which suffered in England for maintaining Papacy which was called Treason wer 24 persons but of the other sort many were burnt and so many were imprisoned the same year that room could not be found in the prisons of London and many were kept in other houses by intercession of the L. Chanceller Audley many of them were given to the custody of Noble men where they were used favourably In that year Henry was divorced from his fourth wife by Sentence of his Clergy which did hate her for Lutheranisme as they spoke yet with her own consent and within a month he married Catherin Howard a brothers daughter of the house of Norfolk the next year she was accused of adultery with Tho. Culpeper and beheaded in the Tower with Jane Lady Rocheford as accessory unto her deeds After that Henry began to misse his good Counseller L. Cromwell and to perceive the scope of Gardener he wrote unto Archbisbop Cranmer to reforme pilgrimages and idolatry and he permits to eat flesh in Lent pretending a civill respect and the benâ—fite of the people But bloodie Gardener â—easeth not from persecution and burnt in one fire Ro. Testwood Ja. Filmer Jo. Marbeck and Antonie pierson at Winchester An. 1543 and great numbers at Calice amongst whom was the abovenamed Alex. Seton The Commissioners of this bloody Inquisition were restrained by the Lords of parliament An. 1545 that no inditements should be received against any person but by the oaths of 12. men at least of honesty credite and free of malice Item that no person should be put in ward before his enditement were heard judged except at the Kings speciall command Item An. 35. Henr. VIII c. 16. it was enacted that the king should have full authority to appoint 16. of the clergy and 16 of the Temporalty to peruse and examine the canons constitutions and ordinances Provincial and Synodal and according to their discretions with his Royall consent to setle and establish an order of Ecclesiasticall lawes to be observed in time coming in all spirituall courts As these Acts did in some measure shew the mind of the King so Gardener ceaseth not yea he spareth not the godly Lady the Kings sixth wife and sent to apprehend her but by her wisedom and submission unto the King she was saved out of the butchers handes In a word Henry was much led by his Counsellers he died in January 1547. When he saw death approaching he nameth his son Edward to be his heire and failing him he appointeth the Crown unto Mary and failing her unto Elisabeth he appointeth 16. Counsellours as Governours of his son amongst whom were Th. Cranmer and Gardener but afterward he caused to blott out Gardeners name because said he he would trouble all the rest he is of so turbulent a spirit The chieff of these Counsellers was Edward Seymer Earle of Herford uncle to king
four dayes after his coming from Dundie that town was infected with the pest Upon this occasion he leaves Kyle with the grief of many and returnes to Dundy being confident that in that visitation they would hearken unto the comfort of the Word Because some were sick and some were clean he stood upon the east port and preached both in the hearing of the sick without and of the cleane within They hearken then unto him with such comfort that they wish to dy rather than live thinking that possibly they could not have such comfort afterwards He spareth not to visite the sick both with bodily and spirituall refreshment The Cardinal was enraged at this preaching and hireth a frier to kill him but Cod made his servant to espy the weapon under the friers goun and to gripe his hand The people would have used violence against the frier but he stayd them saying He hath done mee no wrong but rather good and shewes that I have need to take heed unto myself The frier declares who had sent him and was let go When the plague ceaseth in Dundy he returnes to Montros to visite the Church there and ministreth the Communion with both elements in Dun. From thence he was called by the gentle men of the West to meet them at Edinburgh because they intend to seek a dispute with the Bishops In the way he lodged at Innergoury in the house of James watson there it was revealed unto him that he was to glorify God shortly by martyrdom and not many shall suffer after him When he told these things unto others in that house he said also The glory of God shall triumph clearly in this realme in spite of Satan but alas if the people shall become unthankfull fearfull shall their plagues bee When he came to Edinburg these of Kyle came not he preaches sometimes there and some times in Lieth within privat houses at the entreaty of some he preached now in Brounstoun then in Ormestoun and somtimes in Hadingtoun in that town for feare of the Earle Bothuell few did hear him and he foretold the desolation that came on that town When he returned to Ormestoun he told that he was to be apprehended shortly the same night Bothuell comes with a number of armed men at the instigation of the Cardinal Wishart yeelds himself and is convoyd to Edinburgh and then to Santandrews There he was accused upon the doctrin of justifiâ—ation he defends himself by the Scriptures Neverthelesss he is condemned and burnt March 1. year 1546. When he was in the fire the Captain of the castle went near him and in few words exhorts him to be of good courage and crave pardon of his sins from God He ansvereth This fire is grievous to my body but touches not my soule yet said he pointing at the Card. he who so proudly lookes out of his window shall be shortly layd forth ignominiously Many of the Nobility were rather provoked than afrayd with such cruelty and they began to think Some thing must de attempted with hazert rather than always suffer shamefully So Normand Lesley the eldest son to the Earle of Rothes whom the Card. had much respected and other 16 persones conspire his death Buchanan Lib. 15 Histor saith a private quarrel moved them May 7. in the morning when the masons were wont to be let in to work they kil the porter at the gate and then having locked the gate they kill the Carldinal in his bedchamber A noise ariseth in the City some would climb the walls then the murderers lay the corps forth at the window whence he had beheld the burning of Mr Wishart to shew that their business was too late The report is quickly spred some said God had done justly albeit the attempt was wicked I passe over what was done by the Regent to punish the fact and how they keep the castle If we will judge of the fact by the event some of these murderers died in prison some in the galeys some escaped but all died miserably Nor did the posterity of the Cardinal enjoy long prosperity for his three daughters were Ladies of Crawford Vain and Kelly in Anguise and all these families are now ruined He gave good estates unto his three sons but none of their posterity have any heritage that he gave them but I return to the history Because the Scots were intending a match with France a fleet of ships sent from England arrive at Lieth unaworse they spoile Edinburgh and the country thereabout and sent their ships loadned with spoile again in the same year The Regent and Queen bring some aid from France but the country was a common prey to both the Nations and they were divided among themselves some adhering unto England and their first Contract and others pretending the old league with France but indeed cleaving to idolatry whereupon followed that infortunat battell at Pinky on the tenth of September An. 1547. The warrs continue some years betwixt the two Nations and the Queen was sent to France in April An. 1548. John Knox hapned to be within the castle of Saintandrews when the last siege began and was carried away to France with the others because it was made cleare that he was not at the murder nor did consent unto the other crimes he was set at liberty and went to Geneva thence he was called to the Ministry of Englishes at Frankeford In the year 1553. Mary being Queen of England peace was concluded with France England Scotland The next year the Queen Dowager went to France and procureth that the Regent was moved to dimit his office they terrify him that within a few years he may be called to account of his intromission and in present contentation the King of France gave him the Dukedom of Chatterault So he resigneth his office in Parliament unto the Ambassadour Mons d'Osell in favours of Q. Mary and her Curatours King of France and Duke of Guise The Ambassadour delivereth instantly the same office unto the Q. Dowager Then the Prelates thought that none durst open a mouth against them but the provident eie of God brought from England in time of persecution under Mary some learned men as Wi harlaw John willock c. and Jo. Knox returnes in the end of the year 1555. Before his coming the best Another step of Reformation men thought it not a sin to be present at Masse he by authority of Gods word persuades them to abhor it He abode at Dun and was exercised dayly in preaching then he went unto Calder where the Lord Erskin L. Lorn and James Priour of Sant Andrews son of James V. and sundry other Noble men were his hearers He went to Finlastoun and preaches before the Zealous Earle of Glencairn he ministreth the Lords supper wherever he preacheth When the Bishops heard of this they summon him to appear at Edinburg May 15. An. 1556. The Bishops assemble not and he preaches in the Bishop of Dunkells loding
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
adultery or other crimes and continue in them V. Of the law and the gospell they say Whatsoever in the holy Scripture is against sin belongs unto the law and the gospell properly is the doctrine teaching what man who hath not satisfied the law should believe to wit that Christ hath satisfied for all our sins and hath obtained remission but in a large sense the doctrine of repentance may be called the gospell And they condem it as pernicious and false to say The gospell properly is the doctrine of repentance or that it is not the only preaching of Gods grace VI. concerning the use of the law Albeit believers be free from the curse and coaction of the law yet they are not lawless but the law must be preached both unto the unconverted and converted yet with this different issue that those who obey for fear of the curse are said to do the works of the law and who being regenerat do obey willingly as if there were no curse nor reward are said to obey the law of Christ and the law of the mind neither are they under the law but under grace VII concerning the Lord's Supper they first condem those as crafty and deceiving Sacramentarians who believe the true presence of the very substantial and lively body and blood of Christ and that the presence and eating of it is spiritual by faith next they hold that the body and blood of Christ is truly and substantially there and is truly distributed with the bread and wine and received not only by them who come worthily but by the unworthy albeit by the one sort unto their confort and the other to their judgement and damnation unless they repent And the grounds of this their faith are 1. Jesus Christ is very God and man in one person undivided and inseparable 2. the right hand is every where and Christ in his manhood is set at the right hand of God 3. the words of the institution are not false 4. God knowes many wayes and can be present as he pleaseth neither is he tied to that only way which the philosophers call Local And so the body of Christ is present not only spiritually but also bodily yet not Capernaiticaly but in a spirituall and heavenly manner in respect of the sacramental union Thirdly they condem Popish transsubstantiation the sacrifice the refusing of the cup c. VIII of the person of Christ they say albeit the Godhead and manhood of Christ retain their several properties yet they are vnited personaly not as two planks conioined but as iron and fire or he soul and the body Wherefore among other articles they condem them who hold that only the manhood suffered and only the Godhead is present with us in the sacrament and in all our crosses or that this presence is not in respect of his manhood and the Sone of God doth not all the works of his omnipotency in and with and by his manhood and Christ in respect of his manhood is not capable of omnipotency and other Divine properties IX Concerning Christ's descending into hell they say It should not be curiously disputed but be believed simply that he descended into hell and overcame the power of death and Satan but when and how it can not be known in this life X. concerning Eclesiastical ceremonies which are not commanded nor forbidden in the Worde they say those are not any part of Divine worship and may be changed as the edification of the Church in several times and places shall require yet without levity and scandal and in time of persecution when a constant confession is required nothing should be yielded unto the enemies of the gospell or for their sake XI Concerning eternal predestination first they distinguish between prescience and predestination prescience say they is common to the estate of the godly and ungodly and is not the cause of sin in any man but predestination or election concerneth the godly only this can not be searched among the hid decrees of God but in the reveeled word which teaches that God hath shut up all men under unbelief that he might have mercy on all and willeth not that any man should perish but rather that all men should repent and believe in Christ neither is any saved but who believe in him And where it is said Many are called but few chosen it is not to be so understood as if God would not have allmen to be saved but to shew that the cause of the damnation of the wicked is their not-hearing or contempt of Gods word And they have no mention of reprobation They have a twelth Head against the heresies of Anabaptists Arians and Antitrinitarians This book was the occasion of an open separation The next year the Divines of the Palatinate reply under the name of Admonitio Neostadiana confirming the ortho doxe doctrine concerning the Person of Christ and the Supper shewing the false imputations of errors examining the authority and true sense of the Augustan Confession discovering the indirect means of penning and seeking subscriptions of that book and demonstrating the uniust condemnation of the true doctrine When this book was published some that had subscribed the former book declared that they had subscribed with limitations and not absolutely as the book was published and they recalled their subscriptions and the contrivers of that book replied under the title Apologia Erfurtensis So much was written pro and con The points wherein they insist most were the question of the Lord's Supper the communication of the Divine attributes unto the manhood and vniversal grace Unto those of the Palatinate were joyned the Princes and Ministers of Anhalt and Nassaw the Helvetians and many Cities of Germany besides those of other Nations Untill this day it is cleare that those Vbiquitaries inveigh most bitterly against their adversaries and impute many errors unto them falsely by which two means they a lienate the simpler sort from all reconciliation This difference occasioned the compacting of the Harmony of Confessions After that time there were other Conferences between these parties but all in vain V. In Constantinople the Muffti or highpriest of the Turks dealt with Troubles in the Greek Church Amurathes to take all the churches of the city from the Christians The Greeks Armenians and other Christian Nations did interceed in the contrary alledging the liberty that was granted by Mahomet 2. and others his successors The Muffti answered That liberty was granted when few Turks were in the city but now when there be so many of their own Religion Christians should have no place within the walls Two churches were taken from them and Amurathes turned all his wrath against the Patriarch and caused lead him in an iron-chain through the city and then banished him unto Rhodes Sundry causes were alledged as that he had caused the Christians receive the new Calendare of Rome to the scandal of many he had pronounced a Sentence of divorcement against a Noble