History of the Catholic Church from 600 to 1600, Ecclesiastical epoch 600-1000 · Century 10 · Chapter 3

History of the Catholic Church from 600 to 1600 · Ecclesiastical epoch 600-1000 · Century 10 · Chapter 3

p. 210CHAP. III. Of Divers Countries.

1. IN this Century diligence decaieth, and every vertue fainteth through A deſcription of a miſerable age.want of eſtabliſhed Princes, eſpecially in Italy: The diſtreſſed Paſtours, in more ancient times, did ſhine in doctrine and holineſs, when the Church was under perſecution, or Paſtours under correction of Architectonical power; but when Prieſts began to glance in ſilks and colours, and had liberty from ſubjection unto Princes, their lives became odious and filthy; their licence brought forth ſuch monſters of men, who by avarice and ambition entred into the places of good men, and did not diſcharge their office. There was little ſtudy of Liberal Sciences; few and empty Schools of languages; the Clergy and Prieſts, having forſaken their old diſcipline, were given to lucre, nor were they reſpected by their Flocks; and only Monks were noted to have ſome eloquence. Nevertheleſs as it was ordained in Synods of the former Century, that Prieſts and Monks ſhould read the Scriptures and Writings of the Fathers, now by reading and preaching the ſame doctrine by ſome, God did ſequeſter ſome here and there, which did beleeve truly in Chriſt, although in ſo great fear of tyranny and tumults of War, that they durſt ſcarcely ſpeak of corruptions, idolatries, ſuperſtitions and wickedneſs, which at that time were ſo luxuriant. I will not mention divers ſigns that were ſeen in Heaven, pottending ſo great evils. Great alterations befell in every Kingdom almoſt, the Hungarians oppreſs Italy and Germany, although they were reſtrained; beſides many other broils in both thoſe Nations; France hath another race of Kings; inceſſant were the Wars in Spain between the old inhabitants and the Moors; the Sarazens ſuffered neither Greece nor Aſia to reſt in peace. Bellarmin in Chronolo. ſpeaking of this Century, ſaith; Behold an unhappy age, in which are no famous Writers, no Councels, bad Emperours, and no good Popes, God then providing that no hereſie did ariſe. And Baron. ad An. 900. § 1. ſaith, A new age beginneth, which for rudeneſs and barrenneſs of goodneſs, is called The Iron Age; and for deformity of evil abounding, is Leaden; and for want of Writers, is called The Dark Age. And ad An. 912. ſaith more ſharply, What was the face of the Roman Church! how filthy, when moſt lude and potent whores did reign in Rome! at whoſe pleaſure Biſhopricks were changed, Biſhops were given; and which is moſt horrible to be heard, their Paramours were thruſt into Saint Peter's See, which are written but to fill up the role of Popes; for who can call theſe lawfull High-Prieſts which were thruſt in, without any order, by ſuch whores? no mention of the Clergy chuſing and conſenting, the Canons were preſt in ſilence; what manner of Cardinals, Prieſts and Deacons canſt thou think were choſen by theſe Monſters? ſeeing nothing is more natural then that every one beget others like to himſelf; and who can doubt but that theſe did conſent in all things unto them who had choſen them? After this manner he continued bewailing and deteſting the iniquity of thoſe times. It may juſtly then be added, Since the face of the Roman Church was ſo blurred, and thoſe in the Chair of Peter (as they ſpeak) were ſo abhominable and wretched; what is become of the line of ſucceſſion whereof they boaſt? And ſince that wicked generation did continue ſo long ſpace of time, from whom have they ordination in the following ages? And here we may remember what Pope Gregory the I writ on Iob. lib. 34. cap. 2. I will yet declare a ſadder thing, by the fearfull order of hid diſpenſation; ere that Lemathan ſhall appear in that damned man which he ſhall aſſume, the ſigns of vertue ſhall be withdrawn from the p. 211Holy Church; for prophecy ſhall be hid, the vertue of abſtinence ſhall be diminiſhed, the words of doctrine ſhall ceaſe, and no miracles ſhall be ſeen. Which things indeed Divine diſpenſation will not take away altogether; but he ſheweth not theſe openly and in plenty, as in former times. And this is done by admirable diſpenſation, that by one thing both the piety and juſtice of God may be fulfilled; for while, the ſigns of vertue being withdrawn, the Church ſeems more contemptible, both the reward of good men groweth, which do eſteem her under hope of heavenly things, and not for preſent ſigns; and the mind of wicked men againſt her appears the more eaſily, who neglect the promiſed inviſible things, while they are not ingaged by viſible things. Therefore while the humility of Beleevers is as it were deſtitute of the multitude and manifeſtation of ſigns, by the terrible trial of Divine diſpenſation, mercy is beſtowed on good men; even by the ſame means, whereby juſt wrath is heaped upon the wicked. So far he. Now what do theſe two Cardinals, in theſe their lamentations; and that Pope in this fearfull Prophecy of Divine diſpenſation, but confirm what is the uſual doctrine of the Reformed Churches, that The Church did lurk for a ſpace of time. But the Romaniſts in theſe daies will not hear this, and the deluded people are made to beleeve that the Church of Rome hath continued through all ages in glorious Majeſty. And yet even in theſe darkeſt times were ſome witneſſes of the truth, although not without ſome droſs of the corrupt age.

2. Ambroſius Ausbert, a French Monk, in the beginning of this Century, writ Commentaries on the Pſalms and Song of Salomon, and ten books on the Revelation; out of which I have ſelected theſe teſtimonies. Lib. 3. cap. 5, The old and new Teſtament are called one book; becauſe the new cannot be ſeparated from the old, not the old from the new; for the old Teſtament is the new vailed, and the new is the revelation of the old......The Lord ſaid unto Peter, bearing the type of the Church, Thou art Peter, and upon this Rock will I build my Church; as if he had ſaid, Upon me will I build thee. Lib. 4. cap. 8. It is no wonder that our prayers and tears are offered unto God not in our name, but by the great High-Prieſt; ſeeing Paul exhorts us, ſaying, Through him let us offer up the ſacrifices of praiſe unto God. Lib. 5. cap. 11. When God rendreth reward unto his ſervants, he rewardeth his own gifts in them; for he would not ſay, He rendreth a reward, unleſs he had gotten the works of reward; but we could not have the works of reward, unleſs we had gotten from Him that we were able to work; in this ſenſe we ask daily, Give us this day our daily bread; if it be ours, why ask we it daily to be given us? It is ours by receiving, which was not ours by having. Lib. 6. cap. 13, The book of Predeſtination, as it containeth the Elect written in it by unmovable eternity; ſo by no means receives it the Reprobates to be written in it: But why ſo? If this be asked of me, I anſwer briefly, Becauſe God is moſt good, mercifull, meek and juſt; mercifull, becauſe he freely ſaves ſome ſinners; juſt, becauſe for the merit of reprobation, and not without juſtice he condemneth the ungodly. Lib. 8. cap. 17, If the …lect follow prevening grace, and the Reprobates cannot accuſe his juſtice. And Cap. 19, Grace goeth before a man, to ſhew him the way whither he ſhould go; and grace follows him, to move him unto that which it ſhews.....In this we give glory unto God, when we confeſs that by no precedent merit of our good works, but by this mercy only we have attained ſo great dignity. Lib. …0. cap. 22, How doth he which will take that bleſſed water, if it be given to each one freely? And truly ſaith the Apoſtle, It is not of him that willeth or runneth, but of God who ſhews mercy. How can he who willeth take it, but becauſe in both theſe the mercy of God is commended? which both makes the unwilling to become p. 212willing, and alſo freely bringeth the willing unto that which he deſireth: As if the giver of that grace were ſaying, Who being freely inſpired, hath begun to deſire heavenly things; let him be confident, that he may freely attain thoſe things; for no other but who willeth takes the water of life freely; becauſe none other is brought unto eternal life even freely, but he who beginneth firſt to will, being prevened by grace: Hence is it ſaid, God worketh in us both the will and the deed, according to good pleaſure: But the Apoſtle ſeemeth to contradict this, when he ſaith, To will is preſent with me; but how to perform that which is good I find not. But know, that whereas he ſaith, To will is preſent; he knew that he had received from God that whereby he would; which he himſelf proveth, ſaying, What haſt thou, that thou haſt not received? Underſtand, Nothing at all. Say then, Who thirſteth let him come...that is, who being unwilling is made willing (by no preceding merits of good works, but by the gracious will of God) let him drink aboundantly of the water of eternal joy, out of the inviſible fountain.

3. Theophylact Arch Biſhop of Bulgaria, in the beginning of this Century, writ on the four Evangeliſts and the Epiſtles of Paul. His teſtimony is the more to be accounted, becauſe Chriſtophor Porſena, Prior of Saint Balbina in Rome (which did firſt tranſlate his works, and then dedicated them unto Pope Sixtus the IV.) teſtifieth of him, that as a Bee he hath gathered into his Honey-hive the moſt approved ſentences out of many Authours, eſpecially out of Chryſoſtom, as out of a golden fountain, he had drawn very golden interpretations. And Berald (who at the order of Michael Bodet Epiſt. Lingonen. did review that Tranſlation, when it was to be reprinted An. 1533. by Iod. Bad. Aſcenſ.) ſaith in his Epiſtle unto the Reader, This is certain enough, that all theſe Commentaries are pious and orthodox, and differ far from thoſe things which the multitude of I heologians, in theſe daies, do with much pride beat into the ears of the unlearned people; for he not only expounds the Apoſtles mind every where, but likewiſe refert, ſapit ac ſpirat, he reſembleth, ſavoureth and breatheth it; which or how few it can be juſtly ſaid, he may eaſily underſtand who will compare the new Divines with the ancient both Latine and Greek. So far Berald. Out of theſe two teſtimonies, obſerve that Theophylact doth agree with the Ancients before him, as Chryſoſtom, Baſilius, and others of thoſe ages, whom he often quoteth; and doth diſagree from the multitude of Preachers in the Roman Church, about the year 1533. Where then is their frequent gloriation of the conſtancy, and unity of the Roman Church with the Ancient Fathers? Hear then what Theophylact ſaith in the Articles of controverſie in thoſe daies. In Prolog. before Evang. Matth. he ſaith, Becauſe hereſies were to bud forth, which are ready to waſt our manners, it was thought neceſſary that the Goſpels ſhould be written; to the end, that we learning truth out of them, ſhould not be deceived with the lies of hereſies, and our manners ſhould not altogether be undone. On Cap. 13. near the end, ſpeaking of Chriſt and his mother, he ſaith, The mother would ſhew ſome human thing, that ſhe had power over her ſon; for as yet ſhe had no great thoughts of him; and therefore while he was yet ſpeaking, ſhe would draw him unto her: Porſena here addeth on the margine, Lege cautè. To wit, he ſaw that theſe words are againſt the Tenets of Rome, that the Virgin was free from all ſin, and by right of her mother-hood ſhe can command her ſon. On Cap. 16. Becauſe Peter had confeſſed that Jeſus is the ſon of God; he ſaid, that this confeſſion which he had confeſſed, ſhall be the foundation of Beleevers; ſo that every man which ſhall build the houſe of faith, ſhall lay this foundation; for although we build many vertues, and have not this foundation, a right confeſſion, we do build unprofitably..... p. 213They have power of binding and forgiving, who receive the gift of Epiſcopacy [or overſight] as Peter did; for although it was ſaid unto Peter, I will give unto thee; nevertheleſs it was granted unto all the Apoſtles. When? when he ſaid, Whoſe ſins ye forgive they are forgiven: For when he ſaid, I will give; he ſignifieth the time coming, that is, after the reſurrection......When Peter ſpeaks rightly, Chriſt calleth him bleſſed; but when he feareth without reaſon, and will not have him to ſuffer, he laſheth him; and ſaith, Go behind me, Satan. In Luc. cap. 2. Biſhops ſhould keep their Flock; and foreign, that is, ſing in the field, ſing ſpiritual things, and teach the people, and hear divine viſions and ſayings. Bethleem is the houſe of bread; and what other is the houſe of bread but the Church, in which bread is provided? it is therefore the duty of ſpiritual Shepheards to ſeek heavenly bread; which when they have ſeen, they muſt preach it unto others.....The things whereof the Scripture is ſilent, we ſhould not inquire. On Cap. 16. Nothing is ſo profitable as diligent ſearching of the Scriptures; the Divel may falſely and apparently make a ſearch of the dead, to deceive the unwiſe; and from Hell he may ſow doctrine according to his wickedneſs; but thoſe who do duly ſearch the Scriptures, nothing can delude them; for the Scriptures are a lantern and light, which when it ſhines the theef is found and made manifeſt; therefore we ſhould beleeve them, and not regard the riſing of the dead. And a little before he ſaith, As it is impoſſible for any man to paſs from the company of the juſt into the place of ſinners; ſo it is impoſſible, as Abraham teacheth us, to paſs from the place of puniſhment into the place of the juſt....The boſom of Abraham is the poſſeſſion of good things, which are prepared for the juſt, paſſing from the Waves of the Sea into the Haven of Heaven. On Ioh. cap. 1. The new Teſtament is called grace; becauſe God gives freely unto us, not only remiſſion of ſins, but the adoption of children. And it is called truth; becauſe whatſoever the Fathers ſaw in figure, or ſpoke, He hath here preached theſe clearly...........Here we learn that the miracles of Chriſt's childhood are but feigned and lies, and made up by them who would ſcorn the myſtery; for if theſe had been true, how could the Lord have been unknown which wrought them? for it is no way likely that he was not famous which did ſuch miracles: But it is not ſo; for before he was baptized, he wrought no ſigns, neither was he known. On Cap. 3. If thou knoweſt not the wind, which is a Spirit ſubject to ſenſe, how ſearcheſt thou curiouſly of regeneration by the Spirit of God, how and from whom it is breathed? If this ſpirit cannot be comprehended, far leſs is the grace of the Holy Ghoſt ſubject to the laws of nature. Confounded therefore be Macedonius the fighter againſt the Holy Ghoſt, and Eunomius before him; for he would make the Spirit a ſervant, although he hear, in this place, that the Spirit bloweth whither it will; far rather hath the Holy Ghoſt a more free motion, and doth work where he willeth, and after what manner he willeth......When thou heareſt that the Son of man came down from Heaven, think not that his fleſh came down from Heaven; this did Apollinarius teach, that Chriſt had a body from Heaven, which did paſs thorow the Virgin, as thorow a Conduit: But becauſe Chriſt is one perſon conſiſting in two natures, therefore whatſoever belongs to the Man-hood, is ſpoken of the Word; and again, what belongs unto the Word, is ſpoken of the Man: So here the Son of Man is ſaid to come down from Heaven, becauſe He is one perſon; and again, leſt when ye hear it ſaid, The Son of Man came down, you would think that he is not in Heaven: He ſaith, even he which is in Heaven; for do not think that I am not there, becauſe I came down; but both am I here bodily, and I ſit there as God with the Father.....Here we learn that the old Teſtament is like, or of the ſame p. 214nature with the new; and there is but one giver of the old and new Teſtament, although Marcion and Manicheus, and that rabble of Hereticks deny it. He teacheth alſo, that ſince the Jews, beholding the brazen Serpent, did eſcape death, far rather we looking on him which was crucified, and beleeving, ſhall eſcape the death of the ſoul.....Adam died juſtly, becauſe he ſinned; but the Lord died unjuſtly, becauſe he had not ſinned....and becauſe he died unjuſtly, he overcame him by whom he was killed, and ſo delivered Adam from death, which was laid juſtly upon him. On Cap. 6. Diligent faith is a guide unto good works, and good works do conſerve faith; for both works are dead without faith, and faith without works.......He ſaith, I am the bread of life; he ſaith not, I am the bread of nouriſhment, but of life; for when all things were dead, Chriſt maketh us alive by himſelf, who is that bread, in ſo far as we beleeve that the leaven of mankind is heated by the fire of his God-head; and He is the bread of life, not of this natural, but of that unchangeable life, which fails not by death: And who beleeveth in that bread ſhall not ſuffer hunger by hearing the Word of God, nor ſuffer ſpiritual thirſt; becauſe he hath the water of Baptiſm, and ſanctification of the Spirit...And ſhewing that faith in Chriſt is not a common thing, but a gift of God, and given by the Father to the upright in heart; he ſaith, Whomſoever the Father gives unto me, he ſhall come unto me; that is, they ſhall beleeve in me, whom my Father gives unto me....And I will not caſt him out which comes unto me, that is, I will not loſe him, but I will ſave, and I will refreſh him with much diligence; for I came from Heaven to do no other thing but the will of my Father. And near the end of that Chapter he ſaith, When ye hear that his Diſciples went away, do not think it of his true Diſciples, but of them who did follow in the order of Diſciples, and ſeemed to have the form of Diſciples, while they were taught by him; for there were ſome among his Diſciples, who being compared with the other multitude, were called his Diſciples; for they abode longer time then the multitude; but being compared with others which were true Diſciples, they were not to be conſidered, becauſe they beleeved him but for a time, and (as I might ſay) with a cold heat....The fleſh profiteth nothing...the fleſh, that is, to expound theſe words carnally, profiteth not, but are the occaſion of ſcandal: So then they who underſtood carnally the things ſpoken by Chriſt, were offended: Therefore he addeth, The words I ſpeak, are ſpirit, that is, are ſpiritual; and life, having no fleſhly thing, and bringing eternal life: Shewing that it is the excellency of the God-head to reveal theſe hid things, he ſaith, There be ſome among you who beleeve not; when he ſaith Some, he excepteth the Diſciples. On Cap. 10. He ſheweth the ſure tokens of a good Shepheard, and of a Wolf...and firſt of the pernicious Shepheard, ſaying, He entreth not by the dore, that is, by the Scriptures; for he uſeth not the Scriptures and Prophets as witneſſes; for certainly the Scriptures are the dore, by which we are brought unto God, and theſe ſuffer not Wolves to enter; for they forbid Hereticks that we may be ſecure, and they give a reaſon of every thing; therefore he is a theef who entreth not into the fold by the Scriptures, and ſo is found by them....Becauſe the Scriptures are underſtood and opened by the Holy Spirit, they do ſhew Chriſt unto us; the Porter is juſtly expounded the Holy Spirit, by whom, as the Spirit of wiſdom ann knowledge, the Scriptures are opened, and by them the Lord entreth to have a care of us, and by them the Shepheard is known. And the Sheep hear the voice of the Shepheard; for becauſe they had often called him a deceiver, and they would through incredulity confirm this, ſaying, Doth any of the rulers beleeve in him? Chriſt ſhews that they ſhould not think him a deceiver, though none of thoſe beleeved in him, but rather p. 215they ſhould be caſt out of the ſheep-fold; for, ſaith he, if I come in by the dore, it is clear that I am the true Shepheard; and ye which beleeve not in me, ſeem not to be ſheep. On Cap. 12. ſpeaking of the word Oſanna, he ſaith, Out of theſe Texts any man may underſtand, that the Scripture attributes ſalvation unto God only. On Cap. 20. Though many ſigns of his reſurrection were given, yet theſe only are written; and that not for oſtentation, or that the glory of the only begotten may be ſhewed; but that ye may beleeve, ſaith he: What is the gain? who reapeth it? not Chriſt; for what gain hath he that we beleeve? But it redounds unto us; for he ſaith, That ye beleeving might have life through his name. On Rom. 1. What righteouſneſs can we have who are defiled with abomination and filthy deeds? but God hath juſtified us not by our works, but by faith. On Cap. 3. If the Law had power to juſtifie, what need had we of Chriſt? If thou wilt ſay, By what law is this glorying excluded? is it by works, ſeeing the Law commandeth, He who doth theſe things ſhall live by them? for theſe things did the Law of Moſes command. He ſaith, Not, but by the Law of faith, which gives righteouſneſs by grace, and not by works. You ſee how he calleth faith a law, becauſe this name was in ſuch veneration amongſt the Jews. On Cap. 6. He calleth life, grace, and not a reward; as if he had ſaid, Ye do not receive the reward of works, but by grace are all theſe things given unto you through Chriſt, which worketh and doth them all. On Cap. 10. The righteouſneſs of God is by faith, which requires nothing glorious or grievous of us, but all our hopes is on the grace of God. On Cap. 11. If of works, then no more of grace, or elſe work were no more work; if we be made acceptable unto God through works, grace were ſuperfluous; but if grace be ſuperfluous, then muſt works alſo be taken away; for where grace is, working is not requiſite; and where working is, no grace is required. What then?....When he hath ſhewed what grace is, and that it is the gift of God without the works of men; he aſſerteth, that the Iſraelites have not attained juſtification, though they ſought it, becauſe they ſought it not rightly; and they thought to have righteouſneſs by works, which could not be: But (ſaith he) the election, that is, they which are choſen have attained it; and by this word election he ſhews, that the excellency of things to come, and all other things are beſtowed on men by the gift of God. On Cap. 13 He [the Apoſtle] teacheth that all men, whether a Prieſt or Monk, or an Apoſtle, ſhould be ſubject unto Princes. On Cap. 16. The Apoſtle teacheth that diſſenſions and ſcandals, that is, hereſies are brought in, by them which bring any doctrine beſides the doctrine of the Apoſtles. On 1 Cor. 3. Miracles are done, very often, for the profit of others; and therefore are they done ſometimes, even by unworthy men. Cap. 14. Signs are for unbeleevers, for beleevers have no need of them, ſeeing they do already beleeve...but prophecies are profitable both to beleevers and unbeleevers......Behold how by degrees he proveth plainly, that he who ſpeaks with his tongue only, and underſtands not, doth the leſs good even to himſelf; and this was the meaning of Baſilius on this place.....What then is more to be ſought of God? that we may pray in the Spirit, that is, with grace, and with the mind, that is, with meditation to conceive what we ſhould pray. On 2 Cor. 4. That the excellency may be of the power of God, and not of us; that it may be clear (ſaith the Apoſtle) that the excellency of the apparent vertue comes not from us, but from God; or leſt it be thought that we can do any thing worthy of praiſe, as of our ſelves, let us aſcribe all unto God, and let us acknowledge that is of his gift, whatſoever we do well. On Gal. 2. Paul demonſtrates, in this place, that he was equal unto Peter; for (ſaith he) he who wrought by Peter in the Apoſtleſhip of circumciſion, wrought alſo by me amongſt the Gentiles......Some p. 212ſay, It was not Peter the excellent follower of Chriſt, which was rebuked by Paul; but another Cephas...But hear moſt wiſe man, for neither do we ſay, that Peter, as ignorant what he ſhould have done, was rebuked by Paul; but we ſay, that he willingly did admit reproof, that he might give unto others an example of patience. On Eph. 1. at theſe words, The exceeding greatneſs of his power in us; he ſaith, Nor is it eaſie to be underſtood, how great is that power and vertue which changeth a man's mind from the wonted cuſtom, and to pull it out of errours; from which to draw a man ſticking in them, ſo great power is requiſite, that ſo great power ſcarcely appears in raiſing the dead; for the Lord did raiſe the dead with one word, and yet he converted not the Jews to him, by perſwading with multitudes of words and miraculous works: He ſaith therefore, the revelation of the Spirit is neceſſary, that we may learn the ſame faith, which we have received, that we have received it by the greateſt power and working of God; for as he raiſed Chriſt from the dead, ſo hath he brought us unto light when we were dead, and hath drawn us from infidelity; and therefore he ſaith, it was done by the exceeding greatneſs of his power, and the power of his vertue. On Cap. 2. Yea it is to be thought a greater power, to bring into the right way ſtraying ſouls and addicted to ſin, then to raiſe up the dead. And at theſe words, By whoſe grace ye are ſaved; he ſaith, He puts in this as being ſtrucken with aſtoniſhment, wondring at the unſpeakable gift of God; for he ſaith, Ye are not ſaved by your travel or work, but only by grace; as for your works, certainly ye were worthy of wrath and puniſhment. On Cap. 6. The Apoſtle ſheweth how Parents may bring their children into obedience; if ye will, ſaith he, have your children obedient unto you, bring them unto, and acquaint them with the word of God; and ſay not, let Monks ſtudy the holy Scripture, for it is the duty of every Chriſtian, and eſpecially of him who converſeth in worldly affairs; and the rather, that he hath need of more help, as who is driven among the waves of the World; therefore it is moſt profitable for thee that thy children both hear and read the holy Scripture; and out of them they ſhall learn, Honour thy father and thy mother: but if thou breed thy children in the books of Heathens, they will learn very bad things out of them; which ſhall not be, if they be acquainted with the word of God. On 1 Theſſ. 1. It is manifeſt that ſouls are brought unto faith and ſalvation, not by perſwaſion of man, but by the power of God. On 2 Theſſ. 2. The Lord will not come, unleſs there come firſt a departing, that is, the Antichriſt; whom he calleth a departing, becauſe in very deed he will cauſe many to depart from Chriſt....So that he ſits in the Temple of God as a God; not in the Church of Jeruſalem only, but he will ſit in all Churches every where: Shewing himſelf that he is God; he ſaith not Saying, but Shewing, that is, he will attempt to prove that he is God; for he will make ſuch great works and ſigns that he may deceive all men....What with-holds, that is, hindreth; but what is that? ſome have ſaid it is the grace of the Spirit; ſome ſay the Roman Empire, to which opinion John Chryſoſtom agreeth; for unleſs the Roman Empire be deſtroied, Antichriſt can have no way to do as he willeth. Paul hath expreſſed this darkly, for he would not raſhly take upon him the malice of the Romans, nor caſt himſelf into danger in vain: for if he had ſaid, the Roman Empire will be taken away ſhortly, they preſently would have buried him quick, as threatning the ruine of the Empire; and they would have killed all the Beleevers that followed him, as if they wiſhed the overthrow of ſo great an Empire....Only he that with holds ſhall with-hold....that is, when the Roman Empire ſhall be taken away, then ſhall he come; for ſo long as they are under the fear of this, no man will eaſily ſubmit himſelf unto another; but when this is overthrown, he will begin p. 217another dominion; and as if all were his, he will pervert the things that concern both God and man; for as other Monarchies were taken away one by another, before the height of the Romans....ſo this Kingdom of the Romans ſhall be deſtroied by the Antichriſt, and Daniel hath prophecied that it ſhall be ſo. Some underſtand otherwiſe, but I would have thee to think, as we have ſaid with bleſſed Chryſoſtom. On 1 Tim. 1. at the laſt words, he ſaith, Thou ſeeſt how to ſearch curiouſly into divine things, turned into blaſphemy; for it is injurious againſt God, when we indeavour to comprehend in our mind and thought the things that are done by his will and diſpenſation. On Cap. 3. One may ask why the Apoſtle omitteth the Prieſts? becauſe what things are ſpoken of Biſhops, belong unto Prieſts; for theſe are commanded to inſtruct others, and to govern the Churches, and are inferiours unto them by the only ceremony of conſecration. On 2 Tim. 3. That the man of God may be perfect; amendment, ſaith he, muſt be ſought from the Scriptures, that nothing may be lacking to him which walks according to God: if therefore thou deſireſt to be perfect, and wiſheſt neither to be caſt down with adverſity, nor puft up with proſperity, (for that is perfection) ſeek advice of the holy Scriptures when thou wanteſt me: And ſince he writ of ſuch reading unto Timothy, being filled with the holy Spirit, how much more are we to be exhorted thereunto which have need of this Spirit? And obſerve how we cannot be upright and perfect, unleſs the holy Scriptures do help us. On Heb. 9. ſo, And Chriſt was once offered; by whom was he offered? by himſelf, and not by another man; for though he was the High-Prieſt, he was alſo the ſacrifice and the oblation. To take away the ſins of many....Why, ſaith he, of many, and not of all men? Becauſe all men beleeve not; but Chriſt's death is equal to the perdition of all men, that is, it is ſufficient that all men periſh not, and and it was paied for the ſalvation of all men, and he died for all men ſo far as was in him; and nevertheleſs he hath not taken the ſin of all men, becauſe they fight againſt him; and ſo they had made the death of Chriſt unprofitable unto themſelves, which certainly is horrible to be ſpoken, and very lamentable, ſeeing that death brought ſalvation unto many. This was the mind of Baſilius alſo; and nevertheleſs we find in the Goſpel, That he might give his life a ranſom for many, to be expounded for all. Cap. 10. Can never with theſe ſacrifices which were offered year by year.....If they, being once offered, had been available, they ſhould no more have been offered; but when the oblation was made year by year, and often, it is clear that they were too weak for bringing ſalvation unto them who were deſirous of it; and therefore after the firſt offering followed another, and again, and again another; for amongſt Drugs that are called moſt valid and efficacious, which being but once applied or drunken, doth heal and cure; but what muſt be often changed and applied, hath the leſs vertue of healing, and doth no good unto the ſick. But one may ask, Do we not offer without blood? Yea indeed, but then we remember the death of Chriſt, and we have but one oblation, and not many, ſeeing He is offered but once; for we offer him continually; or rather, we remember his oblation, even as if at this time He were ſacrificed; wherefore it is certain that we have but one ſacrifice, and the Law had many; although (as it is ſaid before) it was offered the oftner, that it might be the more profitable unto many, which nevertheleſs is far otherwiſe: But our ſacrifice (as I have ſaid) is but one and once offered, and continueth whole both in this life and that to come, and it is more perfect; for it is but one blood, and once poured forth; and one body, although it was offered for many; and it is not many, as it is but one ſacrifice which is offered; for we do offer that continually as if it were preſent. So far from Theophylact. But here ſome p. 218may object, that Theophylact agreeth not with the Reformed Church in Theoph…lact is vindicatedmany particulars. It is true, and therefore I ſay often, we muſt make ſeparation of the droſs from the pure gold; but his difference is ſuppoſed to be greater then it is. Porſena in his Epiſtle unto the Reader before the Goſpels, ſaith; Theophylact follows Chryſoſtom concerning free-will and faith, and ſome other things; and therefore in expounding ſome places he is ſomewhat more violent: which I ſay, that herein you should uſe diſcretion, which knoweſt thy ſelf to be addicted unto the Canonical Scriptures only; and not to ſcar thee from reading of him, as ſome are wont when any paſſage diſpleaſeth, they throw the book away: So ſay I, in reading of any book written by man, we who are addicted to the holy Scriptures only, muſt uſe diſcretion. But it ſeemeth, Porſena ſpeaks not this unto Papiſts, becauſe they are not addicted to the holy Canonical Scriptures only; and he ſaith that Theophylact is more violent in expounding ſome places; where certainly Porſena underſtands, that he croſſeth the Tenets of the Romiſh Church. But this may be more clear by particulars. 1. Porſena hath often marked the margine with liberum arbitrium, as if Theophylact did in point of free will,there aſſert the Romiſh errour concerning free-will; and I know that others do alledge his teſtimony againſt the doctrine of the Reformed Church, howbeit he ſpeak nothing againſt us, nor for them; as is clear by inſpection of particular places. On Luk. 15. fol. 103. on the margine is Liberum arbitrium; and in the line is, The ſubſtance of man is rational, whereupon followeth free-will; for all rational creatures have a free-will, and the Lord hath given them reaſon that they may uſe it freely, &c. It is clear, that Theophylact ſpeaks there of the nature of man abſolutely, or without any relation to any particular condition of man, before the fall or after the fall; and he ſpeaketh againſt the Stoicks and Manicheans, which did hold that the actions of men were carried by fate or preſſing neceſſity; and therefore it follows there, If God would have us to be compelled, he had not made us rational, and of a free-will. On Ioh. 6. at the words, Will ye alſo go away; he ſaith, The Lord ſaith not, Go ye away; for this had been to repel them; but he asketh, will ye go away? whereby he makes it free, whether they will follow him or not; and he ſheweth that he will not have them to follow him in fear. On theſe words alſo hath Porſena fixed Liberum arbitrium. As alſo on Mat. 16. at the words, If any will follow me; he ſaith to the ſame purpoſe, The Lord ſaith, If any will; to ſhew free-will and not coacted vertue. Theſe and many more places are clearly ſpoken againſt the neceſſity of fate or coaction; which now is not controverted. But if you ask, By what power is an unregenerated man converted? he hath ſaid it already on 2 Cor. 4. and Eph. 1 and 2. Or if you ask, By what power doth a regenerate man continue in the faith and practiſe of godlineſs? Theophylact teacheth that on Phil. 2. at the words, For it is God who worketh in you both to will and to do: Whereas he had ſaid, with fear and trembling; now he ſaith, that they need not fear; for I have not ſpoken ſo, that ye ſhould deſpair, but be the more wary; for if ye take heed and be diligent God will make all perfect; for it is he which makes you prompt to ſuch a good will, that we will good things, and alſo bringeth ſuch promptitudes of our mind unto an end; for God worketh in us both the will, that is, he inableth you that ye deſire good things, and he will augment this good will, and kindle it that it may be the more fervent.....the Apoſtle takes not away free-will, but willeth that we ſhould alwaies give thanks unto God, and committed all unto him: Mark (ſaith Theophylact) but this manner of ſpeaking; he ſaith, in you who work your ſalvation with fear and trembling; for in ſuch men which are willingly led unto good, God worketh all things. According to good will, that is, that it may be fullfilled in you, what is acceptable unto p. 219God.....for God will inable us to live rightly, although it were no other cauſe but only this, becauſe ſo he willeth. 2. It is objected, that Theophylact and election by foreſeen faith or works,ſaith, that election was made upon the fore-ſight of faith and good works; as on Eph. 1. it is, When he ſaith, He hath choſen, he pointeth forth both the mercy of God, and their vertue, to wit, whom God had ſeparated, as who were to be good. I anſwer, In theſe words Theophylact toucheth not the moving cauſe of election; but only teacheth, that God had choſen none but ſuch as were to be good and godly; and this he inſiſts oft upon, againſt them which held, that faith, or profeſſion of faith, is ſufficient to ſalvation, although men do not good works, as is clear by the words following; for when the Text ſaith, That we may be holy and without blame before him; he addeth, Leſt it come into ones mind, that God hath choſen whom he willeth to be ſaved, and thereupon one be ſlack and think it is not any more needfull to ſtudy unto vertue, that one may attain life, ſeeing they are already choſen according to the pleaſure of God, and there is no more hope unto others; unto this he ſaith, God hath choſen us that we should be holy and without blame; that is, that we ſhould live in that holineſs which God hath given unto us who have been waſhed in baptiſm; therefore let us continue and keep a godly life. Whence it is clear, that he judgeth the moving cauſe to be the only will of God; and thereupon follows that ſcruple which he removeth; and this may be cleared from his words on v. 2. ch. 2. 10. 3. Porſena marketh in the margine and Tranſubſtantiation,at the words of inſtitution in Matth. 26, Panis qui ſanctificatur in altario corpus & caro Domini eſt, non figura; and the words in the line are, When he ſaith, This is my body; he ſheweth, that the bread which is ſanctified on the Altar, is the ſame body of Chriſt, and not an anſwering figure; for he ſaid not, This is a figure, but This is my body; for by unſpeakable operation it is tranſformed, although it ſeem unto us to be bread; becauſe we are infirm, and do abhor to eat raw fleſh, eſpecially the fleſh of man; and therefore it appears bread, and is fleſh. And on Mar. 14, When he had bleſſed, that is, had given thanks, he broke the bread; which alſo we do, adjoining prayer. This is my body; this I ſay, which ye take; for the bread is not a figure only, and ſome exemplar of the Lord's body, but the body of Chriſt is converted into it: For the Lord ſaid, The bread that I will give you, is my fleſh; he ſaid not, it is the figure of my fleſh, but it is my fleſh. And again, Unleſs ye eat the fleſh of the ſon of man. But you will ſay, How is not the fleſh ſeen? O man, that is becauſe of our infirmity; for becauſe bread and wine are of ſuch things wherewith we are accuſtomed, we abhor them not; but if we ſaw blood and fleſh ſet before us, we could not indure them, but would abhor them; therefore the mercifull God condeſcending unto our weakneſs, keeps ſtill the forms of bread and wine, but tranſelementateth them into the vertue of fleſh and blood. Theſe be his words, without any fault, in the tranſlation. Now behold the vanity of man's mind, when it is fond on a thing. Ixion (as the fable is) would ſo fain have had Iuno, that he thought he had her in his imbracement, when he had but the wind or cloud. So the Romaniſts think, they have here their tranſubſtantiation, when they have but words far different from what they do fancy. In theſe teſtimonies they lay hold on two paſſages: Firſt, The bread which is ſanctified, is the ſame body of Chriſt, and not an anſwering figure. I would they could conjoin the words on Mark, It is not a figure only, and ſome exemplar of the Lord's body. Where the Authour denieth not ſimply or abſolutely, that the bread is a figure and exemplar of Chriſt's body; but ſaith he, It is not a figure only; or, it is not only a figure and ſome exemplar; therefore according to his mind, It is a figure and ſome exemplar, but more then a bare figure, and a ſpecial kind of exemplar. Againſt whom is this ſaid? I p. 220have read it imputed unto ſome that the bread is a meer ſign of Chriſt's body; but I never read any who hath ſo affirmed, except Socinians or Anabaptiſts. So then in theſe words Theophylact ſpeaks according to the mind of the Reformed Church. But he ſaith, It is the ſame body of Chriſt. And ſo ſaith Chriſt himſelf, This is my body; and ſo ſay we: Therefore the queſtion is, in what ſence the bread is his body? Next they ſay, It is by tranſubſtantiation of the bread into the body of Chriſt. Here firſt mark, that the former paſſage proveth it not. 2. Where ſaith Theophylact ſo? they ſay, in theſe words, By unſpeakable operation it is transformed, although it ſeem to be bread. I anſwer, In ſo great a matter the words ought to be conſidered attentively. What is transformation? it is two-fold, if we ſpeak properly, external and internal. External is when the outward form of a thing is changed into another; but this is not in the Sacrament, which keeps ſtill the forms of bread and wine; as it is ſaid expreſsly in the words on Mark. Internal transformation is when not only the outward form is changed, but the inward nature and eſſence of a thing is changed into another which was before; as when Lot's wife was turned into a Pillar of ſalt, or Moſes's rod into a Serpent. But Theophylact ſaith, It appears bread, and is flesh. Wherefore he meaneth not a proper transformation, but an improper kind; and ſo ſaith the Reformed Churches. The Romaniſts ſay, he ſaith, The bread is transformed into the body of Chriſt. Where ſaith he ſo? not on Matthew, for his words are, But the body of Chriſt is turned or converted into it. It is one thing the bread is transformed into the body of Chriſt; and another thing, Chriſt's body is converted into the bread; and therefore he ſaith, God tranſelementeth the bread into the vertue of flesh. So neither on Matthew nor Mark, either firſt or laſt, doth Theophylact aſſert a transformation or tranſubſtantiation of the bread into the body of Chriſt; but in the firſt place, he ſpeaks of a converting of Chriſt's body into the bread; and in the other, he ſpeaks of a tranſelementation of the bread into the vertue of fleſh; and the Papiſts do hold neither one nor the other. As yet I ſpeak not of the truth of the matter, nor of the meaning of the Authour, but ſhew how the Papiſts delude themſelves with his words. As for his meaning in this matter, unleſs his words be contrary one to another, the firſt words muſt be expounded by the latter; that is, when he ſaith, The body of Chriſt is converted into the bread; he meaneth, God keeps ſtill the forms of the bread and wine, both outward and inward; but tranſelementates them into the vertue of Chriſt's flesh and blood; that is, from bare and earthly things, he tranſlates them into another rank (for this is the proper ſignification of foreign, to ſet in another file or rank) of things, even of ſpiritual things; even of ſealing and conveying unto us the vertue of Chriſt's body and blood. foreign properly, is to remove a ſouldier from one file into another, and then the ſouldier changeth not his nature, but his place and uſe; and ſo it is with the elements of the Sacrament. And we may be the more aſſured, that this is the mind of Theophylact, becauſe for confirmation he adds, The Lord ſaid, The bread that I will give you is my flesh; and on theſe words in Ioh. 6. he ſaith, Note well, that the bread which is eaten by us in the Sacrament, is not only ſome figuration of the Lord's fleſh, but the ſame fleſh of the Lord; for he ſaid not, The bread that I will give, is a figure of my flesh, but it is my flesh; for by myſterious words it is transformed, by myſtical bleſsing and acceſsion of the Holy Ghoſt, into the Lord's flesh: And at the words, Vnleſs ye eat the flesh of the Son of man; he addeth, When we hear, unleſs ye eat the flesh of the Son of man, ye shall not have life; we muſt in taking the Divine myſteries [or Sacrament] hold undoubted faith, and not ask what way; for the natural man, that is, who follows human and natural thoughts, is not capable of ſpiritual things which are above nature; and ſo he underſtandeth p. 221not the ſpiritual eating of the Lord's flesh; of which they who are not partakers, are not partakers of eternal life, becauſe they have not received Ieſus, who is eternal life; for it is not the flesh of a meer man, but of God; and is able to Deifie us, to wit, being united unto the God-head. That flesh is alſo verily food, becauſe it indureth not for a little time, nor can be corrupted, as corruptible food, but it is a help unto eternal life. In theſe his words, we ſee that he ſpeaks not abſolutely, as he did ſeem to ſpeak on Matthew; but as he ſpoke on Mark, The bread is not only ſome figuration; and then he ſaith, It is transformed by myſtical bleſsing and acceſsion of the Holy Ghoſt. And then he ſaith, In taking the Divine myſteries we must hold undoubted faith; then they who have not faith undoubted, cannot eat that myſterious Sacrament. And we muſt not ask what way; to wit, as they do now, whether the ſubſtance of the bread be turned into the ſubſtance of Chriſt's body; or whether the ſubſtance of the bread is turned to nothing, and Chriſt's body comes into the form of the bread; or &c. Theophylact is far from aſſerting any of theſe waies. And when he ſaith, That flesh is verily food, becauſe it indureth not for a little time, nor can be corrupted; he ſpeaks not of the viſible bread, which experience teacheth to be corruptible; but he ſpeaks of the Lord's fleſh, which we receive by faith. In a word then, Theophylact ſpeaks nothing of tranſubſtantiation, but rather againſt it; and the Papiſts delude themſelves, and abuſe his words. A fourth thing they object out of Theophylact, that he aſſerts the Primacy of Peter, when he ſaith on Joh. 21, He who durst not ask concerning the Traitour, but did commit the queſtion unto another, now the government of all is concredited unto him: And on the margine Porſena addeth, Praefectura omnium Petro tributa; and it follows as if Chriſt were ſaying unto Peter, Now I bring thee forth that thou mayeſt govern the world, and follow me; and on the margine, Praeeſt Petrus orbi. But to expound theſe words, as if Peter were the only governour of the World; and the government of the World were wholly concredited unto Peter alone, is far contrary unto the words and mind of Theophylact; as we have heard from him on Gal. 2. where he aſſerteth that Paul was equal unto him; and on Matth. 16, where he aſſerteth that all the Apoſtles were of equal authority. Peter therefore was a governour of the world, but not the only governour; for all the Apoſtles were as much governours as he, in reſpect of power, ſince the power was given unto them all, with one and the ſame words, as Theophylact aſſerts; and whatſoever power they had, yet they had no civil power; becauſe (as we have heard from Theophylact on Rom. 13.) all ſouls, even Apoſtles, muſt be ſubject unto the Civil Magiſtrate. Neither do the words of Porſena inſinuate ſo much as they would have, for Praefectura and foreign is but a ſubordinate power, and a little juriſdiction; yea, and for the moſt part a conjunct power; as Praefectus urbis, which at Rome were two conjunct, and ſubordinate unto the power of the former. So this is all the power which they can bring unto Peter, from the words of Theophylact; and we may ſee how, in many particulars, he differeth from the Tenets of the Romiſh Church, and favoureth them not in the main things, wherein they pretend to have his conſent.

4. Radulph a Benedictine of Flaviak, in this Century writ 20 books on Leviticus, and 14 books on the Epiſtles of Paul, as witneſſeth Geſner. In the Preface on Levit. he ſaith; Although it ſhould move us not a little to beleeve that the world was contrary unto the faith; and now is ſubject unto the faith; and that the faith was declared by ſo many miracles, and teſtified by the blood of ſo many Martyrs; yet the ſingular ground of faith is in the Scriptures, when it is clearly ſeen to be fulfilled in our daies, which we know was prefigured and foretold ſo many years by the Sacraments of the Fathers, and Oracles of p. 222the Prophets. Here by the way note, that not only Radulph, but many others of the more ancient Fathers, do uſe the word Sacrament for the rites of religion, yea and for myſteries, and very largely or homonymouſly. Lib. 1. cap. 1. Our Lord Jeſus Chriſt is our Altar, becauſe we lay our oblation on him; for if we do any good thing, we hope that by him it ſhall be accepted of the Father; and therefore the Apoſtle Peter ſaith, Offering ſpiritual ſacrifices acceptable unto God through Jeſus Chriſt.....The authority of the Holy Scripture doth furniſh unto us matter of holy thoughts. Ibid. Scarcely can any good work be perfected without admiſſion of ſome ſin; it is therefore to be feared, leſt when the reward of perfect devotion is expected, the puniſhment of our guiltineſs be required of us. Lib. 2. cap. 2. That Angel is none other, but our greateſt High-Prieſt, of whom we ſpeak; to wit, he was ſent by the Father unto men, and ſent again from men unto the Father, to plead the cauſes of men before the Father; he being the Mediatour of God and men. Ibid. cap. 4, Whatſoever man can do for himſelf, were no way ſufficient to obtain forgiveneſs, unleſs the immaculate ſacrifice of that Juſt one did commend the repentance of ſinners. Lib. 5. cap. 3, When ye do any good thing, aſcribe not the very affection of godlineſs unto you, as if ye could do it of your ſelf; for it is God which worketh in us, at his good pleaſure, both to will and to perfect.....he who aſcribeth grace unto himſelf, muſt neceſſarily loſe grace for which he was not thankfull. Lib. 6. cap. 3. He dieth, who diſcovereth his head, becauſe while he expects ſalvation another way then by the grace of Chriſt, he doth eſtrange from himſelf Chriſt, who is life and ſalvation. Lib. 12. cap. 1. The interpoſition of lots, is the manifeſt commendation of God's grace; for as when a lot diſcerns, deliberation of men is idle, and neither of the parties looks unto himſelf, but awaits the trial of lot; ſo in us all who are the children of wrath....it is not conſidered who would come forth, but whom the mercy of God would deliver...Nor in ſaying ſo do we deſtroy man's free-will; for man hath liberty, if he be helped from heaven; otherwiſe it is nothing, if it be deſtitute of grace; for the Lord ſaith, Without me ye can do nothing.....Man hath nothing, that he hath not received; for in all things the mercy of God preveneth us; for we knew him not when he was working our ſalvation in the midſt of the earth. Lib. 17. cap. 5. The ſuffering of Chriſt is preached, unto the end of the World, by the Teachers of the people, that ſalvation may be unto the Nations by remembring it; and as the woman which had the flux of blood, was healed by touching the hem of his garment; ſo the Church by remembring his Paſſion, which is let down from the corporal preſence of Chriſt unto us, obtains eternal ſalvation. Ibid. The Holy Scripture is unto us a well furniſhed Table, and ſpiritual cordial, given unto us to comfort our heart-qualms againſt our enemies. Lib. 20. cap. 1, Who is he which can do all that the Lord commandeth? we have not that bleſſedneſs, nor are of that worth that we can obey him in all; for none on earth is free of ſin, nor can any living be juſtified in his ſight. Ibid. No man is worthy to aſcend into heaven, unleſs he be purged from his ſins; ſin looketh for hell rather than for heaven, and deſerves death, not life; torments, not glory: the Paſchal Lamb could not take away theſe; but he could take it away, of whom it is ſaid, Behold the Lamb of God which takes...Catal. teſt. ver. lib. 11.

5. Gerard Biſhop of Laureacen. or Lauriſheimen. did accuſe the Biſhops A complaint againſt the Bishops.of Bavier, before Pope Leo the VII, for ſeveral crimes; wherewith they had not only ſtained their lives, but undone the Churches of Chriſt. The Pope writ unto Elilulph Juvavien, Eiſingrin Regmoburgen, Lambert Fruxinen, Viſund Sabonen. and other Biſhops of Bavaria. Firſt he laieth to their charge their ſlackneſs, as he had heard it of Gerard; then he rebuketh them that they p. 223do flatter Princes and Magiſtrates, they did wink at the faults of the wealthy, they corrupt godlineſs, defile religion; they do prophane holy Philoſophy and diſturb Chriſtian peace; that by authority of Biſhops (which were dumb dogs not able to bark, and blind watch-men) Chriſtians do deceive one another, and the weakeſt were oppreſſed....by magnificent buildings out of meaſure, and luxurious feaſtings, they did not carry themſelves as becomes the Shepheards of Chriſt's flock. The diſeaſe muſt be moſt dangerous which is ſpread from the head, &c. Here is a complaint againſt Biſhops, and a warning of them; but no mention of reformation. Catal. teſt. ver. lib. 11. ex Aventin.

6. Otho the Great was more active; for (as it is written above) he called A reformation neceſſary and intended, but upon ſiniſtrous groundsthe Pope to an account; and when he heard of the multitude and diſſoluteneſs o… Monks, he did judge it more expedient, that they be few and good, than many and idle or hurtfull. Alb. Crantz. in Saxon. lib. 3. cap. 22. ſaith that he had much to do with them; and that this began at the Biſhops, being miſcontent that Abbots were in ſo great favour with the Emperour. Nevertheleſs this example ſheweth what was the condition of thoſe times, and what ſhould be done. But after that time multitudes of new orders came up, as followeth; but few Otho's for many ages; he cauſed many to lay off their hoods, and to live a ſecular life; but the Popes were more deſirous, that many idle men were depending on them, then that any ſhould ſay unto them, What doeſt thou? and Emperours and Kings had more power at that time, which their poſterity did ſuffer to be poſſeſſed by Biſhops and Popes.

7. Smaragdus Abbot of the Benedictines of Saint Michael in Britany of France, about the year 980. writ Commentaries on the New-Teſtament. On Ioh. 3. How is the Son of Man ſaid to have deſcended from Heaven, or to be in Heaven, even when he was ſpeaking on earth? the fleſh of Chriſt came not down from Heaven, nor was in Heaven, before the time of his aſcending; but becauſe the perſon of Chriſt is one conſiſting in two natures, and therefore the Son of Man is rightly ſaid, both to have deſcended from Heaven, and alſo before his Paſſion to have been in Heaven; becauſe what he could not in his human nature, that he did in the Son of God, by whom it was aſſumed. But this alſo may be asked, how is it ſaid, None aſcends into Heaven, but he who came from Heaven, ſeeing all the Elect do truly confide that they ſhall aſcend into Heaven; as the Lord hath promiſed, Where I am, there ſhall my ſervant be alſo? Clear reaſon untieth this knot, becauſe the Mediatour of God and Man; the Man Chriſt Jeſus is the head of all the Elect, and all the Elect are the members of the ſame head; as the Apoſtle ſaith, He gave him to be the head over the whole Church....therefore none aſcends into Heaven but Chriſt in his body, which is his Church....Whoſoever deſireth to aſcend into Heaven, muſt conjoin himſelf by true unity of faith and love, unto him which came down from Heaven, and is in Heaven; giving to underſtand, that we can aſcend into Heaven no other way, but only by him which came down from Heaven; as he ſaith elſewhere, No man comes unto the Father, but by me. On Cap. 11, If faith be in us, Chriſt is in us; therefore if thy faith be on Chriſt, Chriſt is in thy heart. On Cap. 10, He is an hireling, who hath the place of a Shepheard, but ſeeks not the gain of ſouls; who hunteth after earthly wealth, rejoiceth in the honour of preferment, and delighteth in reverence given him by men. On Act. Cap. 10, He roſe from the death, and went up on high, and he alone makes requeſt in Heaven for us; he doth with the Father, what he ſought of the Father, becauſe he is Mediatour and Creatour; Mediatour, to pray; and Creatour, to give. On Rom. cap. 1. The ſame is the predeſtination of the Saints, as it was moſt apparent in the Saint of Saints, which none can deny if he underſtand the Oracles of truth; for we ſee, that the Lord of p. 224glory, as he was man, was predeſtinate...and therefore as he only was predeſtinate to be our head, ſo many are predeſtinate to be his members; and God calleth them which are predeſtinate his children, that he may make them members of his predeſtinate only Son. On Cap. 12. Our mind is renewed by the exerciſes of godlineſs and meditation of God's word, and underſtanding of his law; and how much one makes progreſs from reading the Scriptures, and how much his underſtanding doth highly aſcend, in ſo much he is a new man, and daily becomes more and more new. On Gal. 3. It muſt needs be that beleevers are ſaved by only faith on Chriſt. On Phil. 3. Becauſe ye are perfect in faith, ye are perfect in converſation, placing your hope in the only faith of Chriſt, and walking in a heavenly converſation. Catal. teſt. ver. lib. 11.

8. The Danes had received the Chriſtian faith about the year 750, by the Converſion of ſome Nations.preaching of Heridag, but liberty of religion continued among them; ſome were Chriſtians, and ſome were Heathens; all did acknowledge that Chriſt is God, but the Heathens ſaid that other Gods were more ancient, and of more power. Alb. Crantz. in Saxon. lib. 3. cap. 25. ſheweth, that they rebelled againſt the Emperour Otho the I. and in the end he and they did agree, that the Danes ſhould accept Biſhops thorow all their Country; and they were the more eaſily induced hereunto, becauſe their King Harald (being the ſon of a Chriſtian, Tira a daughter of the King of England) was baptized; and at this time the Queen Gunhilda, and her ſon Zueno, with a great many of the Nobility, received the faith and were baptized. Otho was preſent at the baptiſm of the Prince, and called him Zuenotto. Harald continued faithfull unto death; but Zuenotto did forſake the faith in his fathers life time, yet afterward he imbraced it again. When Otho had ſo agreed with the Danes, he turned againſt their neighbours the Wandals. At that time Wagrii, Winuli, Obotriti and Polabi were dwelling along the Coaſt of the German ſea, all under one name and language, called Wandali. His father had ſubdued them; but when they rebelled, Otho forced them unto obedience, to pay tribute, and to accept the Chriſtian religion; then inumerable people were baptized, and Churches were built thorow Wandalia; but they abode not conſtant untill the daies of Otho the III. and he made Magdeburgh or Virginopolis the firſt Biſhop-ſeat of the Wandals. Likewiſe Otho the I. ſent Aldebert to preach the faith unto the Pruteni, and other barbarous people Northwards; where the holy man was Crowned with Martyrdom, ſaith Theod. à Niem. About the year 965 the Polonians received the Chriſtian faith; their King Mieciſlaus was baptized, and at his command the idols were broken down; and he crected two Arch-Biſhopricks, and nine Biſhopricks. Io. Pappus in histor. converſ. gent. About the year 966. Pilgrin Biſhop of Patavium, and Wolfgang Biſhop of Ratisbona, went into Hungary to eſtabliſh religion under King Diezo, the father of Stephen, of whom it follows to ſpeak in the next Century. About the year 988. Vladomir Duke of Ruſſia married Anna ſiſter of the Eaſtern Emperour Baſilius, and was baptized at Conſtantinople; and returning home he eſtabliſhed the Chriſtian religion, according to the diſcipline and rites of the Greeks, thorow his Dominions. Io. Pappus ibid. Faſcic. temp. hereupon hath this obſervation; So, ſo while one Nation falleth, another riſeth, that no Nation may glory before the Father of lights.