John the arch-chanter of Saint Peters in Rome into Novations England to compose the difference betwixt Honorius and Wilfrid the two Arch-Bishops and withall to deliver them the Acts of Pope Martin the I. and to teach them to sing the Liturgy according to the custom of Rome Beda lib. 4. cap. 18. Upon this occasion Sir Henry Spelman sheweth out of an old Manuscript a Catalogue of twelve or thirteen Liturgies that were then used and others have other forms that he hath not Behold Novations are multiplied 7. Benedictus Biscopius a Noble-man of England was famous for his journey to Rome in the service of the Church and for bringing many books into the Monasteries of Tinmouth and Wirmouth The first glass in this Island is said to be his gift 8. Here it is to be marked what Beda in hist lib. 3. cap. 26. relateth of the Custome of those times manners in this time In these daies saith he they never came into a Church but only for hearing the word and prayer no word of the Mass the King would come with five or six and he stayed till the prayer was ended All the care of these Doctours was to serve God and not the world to feed souls and not their own bodies wherefore in these daies a religious habit was much reverenced so that wheresoever a Clark or Monk did come he was accepted as a servant of God and if he were seen journeying they were glad to be signed with his hand or blessed with his mouth and they gave good heed unto the words of his exhortation and on the Lord's day they came in flocks unto the Church or Monasteries not to refresh their bodies not to hear Masses but to hear the word and if any Priest entred into a Village incontinently all the people would assemble being desirous to hear the word of life for neither did the Priests go into Villages upon any other occasion except to preach or visit the sick or in a word to feed souls These Clarks did so abhor the filthy pest of Covetousness that they would not accept any lands or possessions for building Monasteries unless they had been compelled with secular power Out of this Io. Bale Cent. 14. appr 21. hath marked that whereas Beda was wont before this time to call the Preachers Presbyters now he calleth them Priests when they had but lately received shaven crowns as the mark of the Beast At that time also saith he the Clergy and Monks in England had liberty to marry he nameth some and then saith and others without number CHAP. V. Of COUNCELS 1. OF all the Councels in this Century excepting these at Rome it is Synodes were assembled by Kings said generally that they were called by the authority of Princes within their Dominions as is plain out of the first words of each of them almost but never any syllable to the contrary where it is read By command or at the calling of the King or The King commanding Of the General Councel at Constantinople in this point is spoken before Concerning France we see in Gregory the I. lib. 9. Ep. 52 53 54. the Bishop calleth not a Councel but beseecheth the King to call one his words are Iterata vos pro vestra magna mercede aahortatione pulsamus ut congregati Synodum jubeatis In England a Synod An. 694. beginneth thus Withred the glorious King of Kent with the reverend Arch Bishop Brithwald hath commanded the Synod to be assembled in the place called Bacancelot the most gracious King of Kent Withred preceding Nota in the same Synod and the same reverend Primate of Britan and also Tobias Bishop of Rochester with Abbots Abbotesses Presbyters Deacons Dukes and Counts together considering of the affairs of the Churches of God in England c. Sir Henry Spelman in Concil constitut pag. 191. This is to be marked against the Papists who hold now that a Synod cannot be convened but by the authority of the Pope Bellarm. de conc lib. 1. cap. 12. 2. About the year 610. was the second Councel at Bracara or Braga in Synod at Bracara Portugal 1. Out of the Greek Councels many Acts were read and ratified Ca. 2. If any Bishop exercize not his calling in the Church committed unto him he ought to be excommunicated and if afterwards through compulsion he will obey let the Synod use their discretion concerning him Ca. 19. A Bishop being called unto a Synod should not contemn but go and if he can he should teach things profitable to the good of the Church and of others or he should hear if he be ignorant but if he will not go he should be guilty of censure by the Synod Ca. 45. It shall not be lawfull to read or sing from the Pulpit but to them who are approved by the Church Ca. 84. If any man enter into a Church and hear the word and then withdraw himself from the Sacrament let him be excommunicated till he shew the fruits of repentance 3. The Authour of Catalog test verit she weth out of Aventi Annal. lib. 3. Synod in Bojaria that under Lotharius was a Synod in Bojaria against the new ceremonies of Columban and Gallus but he declareth not what they were But we have seen that these two were Scots and did not agree with Augustine nor Lawrence and did oppose their Ceremonies 4. An. 618. Was the IV. Councel called the Universal at Toledo of The IV. Synod at Toledo 70. Bishops Ca. 2. It pleaseth all the Priests who embrace the unity of the Catholick faith that from henceforth we have no variety nor contrariety of rites in the Church lest any difference amongst us seem unto strangers and carnal men to savour of errout and give occasion of scandal to any therefore let one order of praying and singing be kept thorough all Spain and Galicia and no more diversity because we are in one faith and one Kingdom although the old Canons heretofore ordained each Province to keep their own tites Ca. 6. Some Parishes are noted who have no preaching on the Friday before Easter now it is decreed to preach of Christ's pashon that day that people may be the better prepared to receive the Sacrament of Christ's Body and Blood on the Feast of the resurrection Ca. 7. Because the Universal Church passeth that whole day in sorrow and abstinence for the Lord's passion whosoever on that day except little ones and old or sick persons should interrupt the Fast untill the Church service be done let him be debarred from the joy of Easter and not be admitted to the Sacrament of the Lord's Body and Blood Ca. 9. Because some Priests in Spain do omit to say the Lord's prayer except on Sunday in publick service therefore it is decreed that every day both in publick and private worship none of the Clergy omit the Lords prayer under pain of Deposition seeing Christ hath prescribed this saying When ye pray say Our Father and
bodily pains in this world which after their own sayings are far less and the Pope may go down to hell as another man and whereas he taketh upon him to absolve any man without inward repentance he extolleth himself above God This complaint is at length in the Act. Monim written by Io. Fox and these are the chief heads of it 11. In the twenty fifth year of King Edward the III. which was 1364. Laws against the power of the Pope Statutes were made If any procured from Rome a provision to any Abbey Priory or Benefice in England which is said to be in destruction of the Realm and holy Religion or if any man sued out of the Court of Rome any process or procured any personal citation upon causes whose cognifance and final discussion pertaineth to the King's Court these shall be out of the King's protection and their lands goods and cattels shall be forfeited unto the King The narrative of the Act sheweth the cause of it and the King and Commons of the Realm had oft complained that his Realms were impoverished by the Pope giving Benefices to strangers which never dwelt in England the King and Nobility were robbed of their right of patronage the cure was not served and the will of the first founders was not followed The King had oft complained but in vain therefore he resolved to make his Kingdom free from this bondage Morn in Myster pag. 480. sheweth that when Pope Gregory the XI heard of it he cried This enterprise is a renting of the Church a destroying of Religion and usurpation of his right and priviledge Wherefore he sent immediately unto Edward requiring him to annul these Acts. But when the Schism arose no Pope did insist in it until Pope Martin the V. sent more sharp Letters unto King Henry the VI. And he answered An Act of Parliament cannot be annulled but by another Parliament and he would assemble a Parliament within a short space for the same cause but he did it not saith Pol. Virg. Hist lib. 19. In the thirteeth year of Richard the II. this Act was revived in these words If any person within or without the Realm shall seek from the Court of Rome preferment to any Benefice of Cure or without Cure the preferment shall be null and the person shall be banished and his goods shall appertain unto the King and the same punishment shall strike against them which receive or entertain any such person As also it was ordained If any person shall bring or send any summons sentence or excommunication or if any shall make execution of any such summons sentence or excommunication against any person whatsoever shall forfeit all his lands and goods for ever and himself shall be imprisoned and incur the pain of death yea although such a person had obtained the King's licence for petitioning at the Court of Rome he shall sorfeit a years rent It is also observed that before the year 1367. the high offices in England Offices of State as the Lord Chancellor the Lord Treasurer the Lord Privy Seal c. were wont to be for the most part in the hands of the Clergy as also in Scotland until the Reformation but about that time the English Nobility procured that all these offices should be given unto temporal Lords 12. At that time God raised up John Wickliff a couragious witness of Iohn Wickliff truth he was Fellow of Merton Colledge and Master of Baliol Colledge in Oxford and Reader of Divinity there about the year 1370. He began first to oppose in questions of Logick and Metaphysick but such as strawed the way to other things which he intended When he set upon controversies of Divinity he protested publickly in the Schools that his aim was to bring the Church from Idolatry to some amendment In his book entituled The path-way to perfect knowledge near the end he sheweth what travel he had in translating the Bible into English he gathered many old Latine Bibles for saith he the late books are very corrupt and he conferred the translations with the ancient Doctors and common Glosses and especially he was helped by the late translation of Lyra in the old Testament and the fourth time he employed many cunning men at the correcting of his fourth translation Then he wrote that book which I have now named wherein he giveth the sum of every book of the old Testament with some general and useful observations He reckoneth the books according to the Hebrew and sheweth also some use of the Apocrypha for examples of piety patience constancy c. and denieth that they are for proof of faith In chap. 2. he saith The truth of the Gospel sufficeth to salvation without keeping the ceremonies made of God in the old Law and much more without keeping the ceremonies of sinful and unknowing men that have been made in time of Antichrist and unbinding of Satan as it is Apocal. 20. and he calleth it heresie to say otherwise In chap. 1. he saith Christian men and women old and yong should study fast in the new Testament for it is of full authority and open to the understanding of simple men as to the points that be most needful to salvation and the same sentence in the darkest places of holy writ is both open and dark which sentence is in the open places and each place of holy writ both open and dark teacheth humility and charity and therefore he that keepeth humility and charity hath the true understanding and perfection of all holy writ as Augustine proveth in his Sermon of praising charity therefore no simple man of wit should be feared unmeasurably to study the text of holy writ for they are the words of everlasting life as Peter said to Christ Iohn 6. and the holy Ghost stirred holy men to speak and write the words of holy writ for the comfort and salvation of meek Christian men as Peter in his Epistles and Paul Rom. 15. witness And no Clark should be proud of the very understanding of holy writ for that very understanding without charity which keepeth God's hests maketh a man deeper damned as Christ Jesus and James witness and the pride and covetousness of Clarks is the cause of their blindeness and heresie In chap. 10. Though Kings and Lords knew no more of holy writ then three stories of 2 Chron. that is of Jehoshaphat Hezekiah and Josiah they might learn sufficiently to live well and govern their people well by God's Law and eschew all pride and idolatry and other sins But alas alas alas whereas King Jehoshaphat sent his Princes Deacons and Priests to each City of his Realm with the Book of God's Law to teach openly God's Law unto the people ..... some Christian Lords send general Letters unto all their Ministers and Liege-men that the pardons of the Bishop of Rome which are open lies for they grant many hundred years of pardons after doomsday be preached generally in their Realms
his flock But the Pope of Rome was so busie against the Pope of Avenion that neither of them had leasure to attend such matters and Wickliff did return It happened that he became sick and there was little hope of his recovery the Friers sent four of their Order and four elder men unto him and wished him then in the hour of his death to recant his former opinions He desired his friends to set him up and then said with a loud voice I shall not die but live and declare the most wicked facts of Friers they left him with confusion and he did recover and wrote a Treatise against the Order of Friers of which Treatise Doctor James maketh mention in his Book called Wickliff's conformity to the Church of England An. 1382. they assembled a Convocation against him to condemn his Doctrine and Books in the very hour of their first meeting all England was shaken with an earth-quake that all who were assembled thought it expedient to surcease for that time At last he died in peace in Lutterworth where he had been Parson An. 1387. Such a God is the Lord that whom he will keep nothing can hurt John Bale hath a catalogue of his Books in five full pages and Aen. Silvius in Histor Bohem. testifieth that more of his Books were extant than of Augustine The late Papists do impute many errors unto him and so did the Councel of Constance but others have cleared him of those imputations especially the above named Antiquary Doctor James And that the reader may see the falshood of those criminations this is one that he condemned all oaths therein savoring of Anabaptism But by the testimony which I have cited out of The path-way it is clear that he speaketh of customary and false swearing and in that same Chapter he saith that to swear by any is the honor of God alone and therefore it is Idolatry to swear by any Saint or creature and by this one instance it may be judged of others The Councel of Constance ordained to take up his body and burn it and so the English Prelates took up his bones forty and one years after his death to burn them such was their rage against the professors of truth At that time happened a rebellion in Ireland Richard A prank of the Bishops the II. went to suppress it while he was there Thomas Arundel Arch-Bishop of Canterbury and the other Bishops stole away the hearts of his subjects from him because he had hearkened to the doctrine of Wickliff and perswaded them to advance Henry Earl of Derby to the Crown to the end that both they might be rid of such a Soveraign and have a King for ever obliged to authorise their bloody designs against God's people but all their treason and cruelty could not smother the truth It is bitterly enough marked saith Io. Bale Cent. 6. 25. in Appen that the Earl of Salisbury despised confession Many were called Lollards and the Popish Sacraments at his death Sir John Montague threw down all Images within his Lands John Purvey wrote Books in defence of his Master's Lessons he wrote a Commentary on the Revelations where he saith Seven years are past since the Pope of Rome was generally made known to be the Antichrist to wit from the year 1382. Behold how God bringeth light out of darkness I had not written such things against Antichrist and his Prelates if they had not imprisoned me lest I did speak against them There he applieth all the prophesies concerning Antichrist and the Whore unto the Pope and his Court. The Arch-Bishop had imprisoned this Purvey and by cruel torments caused him to recant seven godly Articles at Paul's Cross but when he was at liberty he spoke more boldly and accused the Pope for denying that the Word of God is sufficient to salvation without the Decrees and Decretals He said also Spiritual men write Books against the Pope and these Books are either hid or burnt nor is any man suffered to preach but which are devoted unto the Pope and good men are drawn into prison but said he more Books and more vehement shall be written against the Pope For these and such other things Henry Chichelay Successor to Thomas imprisoned him again An. 1393. Walter Bruite was in question before the Bishop of Hereford and delivered a book yet extant saith Geo. Abbot against Hill in answer to the first reason in the Register of that Diocy wherein he wrote these and many such positions Bread remaineth in the Sacrament after the consecration the Pope is the Antichrist nothing is to be believed as necessary to salvation but what may be confirmed by Scripture the City described in Revel 7. is Rome justification is freely by Christ alone miracles now are no assurance of truth infants dying before baptism are not therefore condemned auricular confession is not prescribed in the Scriptures the Canon Law is ill grounded the numeral letters of DVX CLERI make up the number 66â— worship of Images is Idolatry that men are not rashly to be reputed Saints the Pope hath no power beyond other Saints nor is the head of the Church Papists mistake the keys of binding and loosing the Pope deceiveth men in his pardons absolution is to be sought at the hands of God only Priests use vain prayers in the Mass exorcisms and holy water are unlawful Priests do sin who bargain to sing for the souls of men departed religious men and women are the devourers of widows houses selling of Orders and Dirges is naught the Pope is the Beast with the two horns like the Lamb while he challengeth the double sword temporal goods may be taken from the Clergy offending The same Author loc cit sect 25. saith Yea so far was the Doctrine of Wickliff spread the Pope Gregory XI in the year 1378. did direct his Bull to the University of Oxford against the Doctrine and Articles of that learned man even Rome it self ringing of his opinions in that University neither did his followers die when he died but long after that Pope Gregory the XII did direct another Bull to Oxford in which he useth the same words which his Predecessor had that is that Wickliff did follow the doctrine of Marsilius of Padua and of John of Gandune of unworthy memory Which speech is worth the marking saith Abbot to shew that this man had his predecessors The Copy of this latter Bull is to be seen in a Book which that worthy lover of Antiquities Mr. Hare gave to our University saith he 13. In time of the rebellion against King Richard amongst all the Bishops only Thomas Merks Bishop of Carlile was for him In the Parliament they were not content to depose him but were devising more mischiefs against him Then said Thomas None here present is worthy to pass his sentence on so worthy a King whom they have obeyed as their lawful Prince full twenty two years this is the part of traitors cut-throats
these persons at their request 2. If their marriage were slanderons and hurtfull I did well to warn all men of it in time 3. as I had of duty declared unto them the Princes will so did I faithfully teach them by word exemple what God craved of them But on tuysday next I was called before the Counsell and accused that I had passed the bounds of my commission in calling the Queens marriage odious scandalous before the world I answered The bounds of my commission which is the Word of God good lawes naturall reason was able to prove whatsoever I spake yea that their own consciences could not but bear witnes that such a marriage could not but be odious and scandalous to all that shall heare of it if all the circumstances be rightly considered But when I was coming to my probation my Lord put mee to silence and sent mee away Upon wednesday I repeated all things before spoken and exhorted the Brethren not to accuse mee if that marriage proceed but rather themselves who for fear would not appose it but sharpned their tongues against mee because I admonished them of their duty and suffered not the cankred consciences of hypocrites to sliep in rest Protesting at all times to them that it was not my proclaming but rather their silence that gave any lewfulnes unto that marriage for as the proclaming Did take all excuse from them so my privat and publick impugnation did save my conscience sufficiently And so far I proceeded in this marriage as the Church of Edinburgh Earls Lords and Barons that heard will bear witnes Now seing I have been shamefully slandered both in England and Scotland by wrong information false report of them that hated my Ministrie I desire first the judgement of the Church and next the same to be published that all men may understand whither I be worthy of such imputation or not 5. A complaint is given against the Countess of Argile that she being a prosessor of the Euangell and having been admitted to the Lords Table had revolted in giving her assistance presence at the baptizing of the King in a Popish manner This Lady compeares and confesses her fault and submitts herselfe unto the discipline of the Church They ordain her to declare her repentance in the Chappell-Rojal of Sterlin upon a sunday and this to be don at such time as the Superintedent of Lothian shall appoint Providing it be before the next assembly 6. Ministers John Craig David Lindsay and Ge. Buchan or any two of them are ordained to send edicts not only throgh Fife but to the adiacent parts that Ministers and Elders might compear in Couper January 22. with their complaints against the Superintendent of Fife and to try them and to repoâ—t unto the next Assemybl 7. Alexander gordon called b. of Galloway and Commissioner is accused that he hath not visited the Churches these three years or there by that he doth altogether hant the Court and hath procured to be one of the Priuy Counsell and of the Session which can not stand with the office of a Pastor and also hath resigned the Abbey of Inchaffray in fauors of a young child and hath set lands in fue He personally confesseth his fault in al these that they had layd to his charge Upon some considerations the Assembly continueth him untill the next Assembly upon condition of his diligence in his Visitation VII In the Spring the Q. escapes out of Lochlevin and soght to repossess 1568. The XV. Assembly the Governement An Army flocketh unto her and was routed by the Regents Army at Langside May 13. Then she fled into England The Assembly conveenes at Edinb July 1. J. Willock is chosen Moderator Because heertofore all Ministers that would come were admitted to have vote and now the number is increased and Commissioners of Shyres were chosen in the Shiref-Court this Assembly makes an Act of three parts concerning the admission of members 1. That none shall have place to vote but Superintendents Commissioners for visiting Churches Min. and Commiss of Shyres and burghs chosen as followes together with Commissioners of Universities 2. Ministers and Commissioners of Shyres shall be chosen at the Synode of the boundes by the Ministers and gentle men conveening there and the Commissioners of Burghes shall be chosen by the Counsell and church-session of each town 3. None to be received without commission in write and lest this turn to a monopoly and perpetuall election of a few it is prouided that the persons be changen at every Assembly Wee will bear that this act and some other concerning the satisfaction of delinquents were afterwards changed again 2. It was delated that Thomas Bassenden Printer in Edinburgh had printed a booke entituled The fall of the Roman Church naming the King The Supream Head of the Church And he had printed at the end of the psalm-Psalm-book a bawdy song He is ordained to call-in all these books that he hath sold and sell no moe untill he change that title and delete the bawdy song And that in time coming he print not without licence of the Supream Magistrate and revising the books appertaining to religion by those that shall be appointed by the Church for that purpose and they appoint Alex. Arbuthnot to revise that book and report his judgement of it 3. It is ordained that Papists refusing to adjoin themselves unto the Church after they have received sufficient admonitions and remaining obstinat shall be declared publickly in all churches requisite to be out of the society of Christs body and excommunicated 4. Seven Articles were sent unto the Regent to wit 1. That the assignations of Ministers stipends are not answered nor are able as they be ordered to pay the half of the stipends and in some places not the fourth part 2. It is thoght unreasonable that Papists which are enemies to Gods Church and the Commonwealth and others who labor not in the Ministry do possesse two parts of the Benefices without any imposition and the Ministers do not possesse the third heerfore they propound humbly that the charges of the Commonwealth may be layd upon the two parts of the Benefices and the third remain free unto the Ministers and the superplus to be allowed for help of Schools the poore So that account thereof be made yearly unto the Counsell 3. where as many Churches are now vaking that he would present qualified persons unto them or suffer the Church to dispose of them and namely the Churches that did appertain to Nunneries 4. To give commmission for reforming the Colledge of Aberdien that corrupt teachers may be removed and qualified persons placed in their rooms 5. That order be taken for suppressing of vice and justice be execute against odious crimes 6. That such as were appointed by the Counsell may conveen with these that were appointed by the Assembly to decide the questions of the jurisdiction of the Church and that time and place
Indulgence so liberally confirms the People in their Superstition and Pharasaical opinion of Works But what is there for the glory of God or promoting Piety They are wont to object several pretences of their Religion which may be reduced into ten 1. The stateliness of their Churches in comparison of the emptiness and baseness of others 2. Their Unnion and Harmony when others fall into Shivers 3. Their Antiquity and others are but of Yesterday 4. They press us to acknowledge that the Church of Rome was once true And then they infer therefore they are the true Church as yet since the true Church cannot perish nor be changed in the Essentials 5. They call for the time place and persons when where and by whom the change came 6. Where did our Church lurk so long 7. The Authours of the Reformation had no Commission to attempt it 8. They vaunt of their succession without interruption 9. They glory of the substance of Religion which cannot be deemed to be still with them 10. They bewitch the people with ambitious ostentation of innumerable Friers who amongst them have renounced the World that they may attain Eternal Life All these pretences are clearly refuted by Io. Calvin Lib. de Scandalis and after him by Io. Cameron Lib. de Rom. Ecclesiae praejudiciis in a direct and dogmatical way but they are as it were sensibly demonstrated to be but idle words by Histories where we see them all confuted not only by such as did separate or were cast out of the Roman Church but even by such as lived and died in it without any separation except in judgement The Papists cannot deny but plainly confess that their Church was corrupt both in the pretended Head and Members in respect of Manners so that a Reformation was necessary but they deny the corruption in Faith or Doctrine And they say Though the Popes were wicked men yet they wanted not their power of Jurisdiction and of dispensing the sacred Mysteries Unto the first part the Apostle saith When some have put away a good Conscience they make shipwrack concerning the Faith On these words Chrysostom saith That is truly said for where the Life is rebukable such Doctrine must needs follow and so ye may see very many to have fallen into the Pit of Miseries and to have returned into Heathenish Rites for lest they be tormented with the fear of evils to come they indeavour every way to perswade themselves that all things are false which our Religion teaches and so they turn from the Faith Accordingly the Histories shew that some Popes have denied the Immortality of the Soul and have called the Gospel of Christ a Fable As for the Pope's Jurisdiction it was not so from the beginning as it is now neither Ecclesiastical nor Civil for other Bishops had power within their own Diocies without dependance upon the See of Rome as the Bishops of Millan of Ravenna and others in Italy and the Bishops of other Nations And Pope Gregory the I. as others before him did acknowledge the Emperour as his Lord and himself his Servant afterwards the Pope did salute the Emperour as his Son and by degrees they made the Emperours their Vassals Servants and Lacqueys So that if Peter and Paul were alive on Earth they would certainly deny the Popes to be their Successours because they differ besides many other Articles of the Faith so far in the point of subjection or rather exalting themselves above all that is called God yea certainly they would call the Pope the Antichrist according to what they have written in 2 Thess 2. and 2 Pet. 2. The Romanists say That in this point they have advantage against us because the Antients have written that Antichrist must be one Person of the Tribe of Dan sit in Jerusalem c. Truly it is no marvel that in the primitive times the most learned were mistaken I except the Apostles concerning the Antichrist since the prophecies could not be throughly understood before they were in some good measure accomplished But if we inquire the judgement of the learned and prudent men in the middle times concerning the Antichrist and generally of the corruption of the Church we may receive more sure information and certainly those are the best Witnesses of what was done in their daies A good number of their Testimonies in all ranks I have compiled for this end in this Book which is humbly presented unto Your HIGHNES first trusting that under Your Patronage others may the more willingly look upon it and be informed in the Truth and then with confidence it shall be graciously accepted because Saepè Tibi Deus hic saepe legentur Avi with the same travel of reading in Your tender years Your HIGHNES may learn both the condition of God's Church in former times and the lives of Your Glorious Ancestours Emperours and Kings of whom You have Your Illustrious Descent and so from them You may know how to serve God and how to deport Your Self in all the daies of Your Pilgrimage that You may be glorious in Heaven and the following Ages may have Your example outvying and outstripping if possible all the Williams Charlses Henries Jameses Adolphs and others in Christian Prudence Righteousness Prowess and Temperance So prayeth Your HIGHNESSES Most humble And obedient Servant ALEX. PETRIE THE FIRST TABLE Shewing some Texts of Scripture that are now controverted and how they were expounded in former times For understanding these Tables it is to be noted that because the Book is divided into two parts in respect of numbring the pages therefore in the Tables the letter S signifieth the second part and the number following directs unto the second part and where S is not the number directs unto the first part Likewise as if every page were divided into three parts the letter b pointeth at the beginning or first part of the page the letter m at the middle or second part or thereby and the letter e at the end or third part In this first Table the letter p stands between the numbers of the verse and of the page Psal LI 17. p. 100. LXII 12. p. 27. e CXX 3. p. 102. m Zach. XI 17. p. 473. e Matth. XII 46. p. 212. e XVI 18. p. 97. m 157. m 172. e 211. m 212. e 293. e 244. e 317. e 331. m 435. e 488. b. 576. m S. 291. e XVI 19. p. 213. b 543. e XXIII 37. p. 370. m XXIV 24. p. 28. e XXVI 39. p. 349. m Luk. I. 28. 35. p. 174. m XVI 31. p. 213. m XXII 19. p. 98. e 31. p. 475. b 32. p. 543. e 38. p. 347. m Joh. I. 16. p. 27. e 17. p. 213. m III. 13. p. 213. e 223. m S. 306. m VI. 35. p. 214. b 53. p. 102. m 55 56. p. 175. m 63. p. 214. m X. 1 2 3. p. 214. m 223. e 10 28. p. 175. m
devote mind because God is not ignorant who comes unto him as a King knoweth not till he be informed by his Courtiers Here it is to be observed that Ambrose speaks there against the Heathens who would have excused their idolatrie but his words serve no less against all praiers unto any meer creature Another great preparative to the invocation of Saints was made by sundrie solemnities which may be thought to have been done in no ill mind but with a bad success as the building of Churches and keeping of daies in remembrance of particular Saints whereupon followed the nomination of Mercates c. When such things began some Fathers did not perceive what inconveniences were following for some were bickering against the heresies concerning the Trinitie and person of Christ some against the Pelagians and some were not so zealous others did rejoice that the Heathens could be turned from gentilism and others foresaw the danger but saw the people so headstrong in their presumptions that they durst not freely rebuke the people for eschewing the offence of some good persons and of some who were turbulent as Augustine confesseth of himself in Ep. 119. ad Ianuar. Untill the daies of Gregorie no such thing was found in the Liturgies but only remembrance of the Saints names and men praied only unto God that he would give them grace to follow their examples and when the form of Gregorie began the invocation was not yet brought into the Liturgie in his works are found and very rarely proper to Saints but not any one to the Virgin Maria which we may think he would not have omitted if he had believed that she is a Savioress or a Mediatress But after him are few found who speak against the invocation of Saints in so far that an 755. in a Synod at Constantinople it was confirmed by authoritie of a Canon even by them who at the same time condemned the worship of images and yet the invocation that was allowed then was but a blot in respect of the impietie whereinto the Church of Rome did thereafter degenerate For they say not Pray for us if you have sence of our miseries but sometimes they direct their praiers unto the Saints that they help them in their miseries and grant their petitions as to the Virgin Marie they say Marie mother of grace mother of mercie defend us from the enemie and accept us in the hour of death Offic. beat Mariae pag. 54. which was allowed by Pope Pius the V. an 1571. and ib. fol. 226. in the hymn of the Apostles they say Ye unto whose commandment the health and sickness of all men is subject heal the sick in manners and restore vertue unto us Sometimes they pray unto God to hear them for the merits of the Saints as ib. fol. 38. Let the Lord grant us salvation and peace for the Virgin mothers sake and fol. 46. O Lord protect thy people who trust in the patrocinie of the Apostles Peter and Paul and of other thy Apostles preserve us continually we beseech thee O Lord let all thy Saints help us everie where that when we think on their mercies we may find their patrocinie And fol. 228. in Natal S. Martyris nec virginis nec martyris O most gracious God for her sake forgive us our sins and spare our iniquities hereafter we will find more such blasphemous praiers Thirdly in imitation of the old Heathens they divide the government of things below unto several Saints the Patron of Spain is Saint James of France Saint Dennis of Germanie Saint Martine of England Saint George Towns have their particular Patrons Rome hath Saint Peter Venice hath Saint Mark c. yea Janus hath given the keys of Heaven unto Peter Jupiter Pluvius hath given the Rain unto Genivieve instead of Aeolus Seamen call upon Saint Nicolas Ceres hath given over the Corns unto John and Paul Esculapius gives Medicine unto Saint Cosm Bacchus the Vines unto Saint Urban Mercurius the Oxen to Pelagius and a thousand more such toies they have And as if all this were not abhomination enough they give the same worship unto the Creatour and creature Bellarmine in the end of his Books saith Praise to God and to the Virgin Marie and in the end of the Book de cultu Sanctor Printed Lugduni an 1596. Praise to God and to the Virgin-mother Marie and also to God Jesus Christ the eternal Son of the eternal Father be praise and glorie where he preferreth the Virgin before Christ So doth Gregorie Valentia in the end of his Book de Missa and de Purgator Praise to God and to the blessed Virgin Marie and to Jesus Christ Viega is plain in his Comment on Revel 12. sect 2. num 31. saying She is set above the creatures and whosoever boweth his knee to Jesus doth also humble himself unto his mother and I think saith he the glorie of the Son with the Mother to be not so much common as the verie same These particulars are blasphemous without exception so that I have seen an Edition of Bellarmine where the above-named Doxologie is omitted And before him Lud. Vives in his Note on August de civ Dei lib. 8. cap. ult complaineth saying Many Christians do sin often in good things that they do worship he-Gods and Goddesses no otherwise than they do God nor see I in many what difference is betwixt their opinion concerning the Saints and what the Heathens thought of their Gods And Pol. Verg. de invent rer lib. 6. cap. 23. saith The multitude have more trust in images then they do in Christ but if they trust so unto images they will trust no less in Saints whose images they are These practices of the Romish Church are cleâ—â— unto all who are acquainted with their books or who behold their fopperies in their Churches So that Agrippa de vanit Scient cap. 57. after he hath related a great number of theirtricks he derideth their pretences as if Jupiter had imparted his power unto the lesser Gods and concludeth thus he is superstitious and ungodly who instead of miracles turneth prodigious lies as it were sporting fooleries into a Historie and gives them unto the simple people to be believed instead of Oracles and they are fools who believe such tales Hereby certainly he understandeth their Legenda aurea or the History of the Saints Lives and Miracles which are publickly read on the Feast-daies 6. In this Centurie the worshipping of Images came into question but The worship of Images first see what the more ancient Christians thought thereof Origenes contra Cels lib. 7. saith Christians and Jews when they hear the Law of God Thou shalt not make to thy self any graven-image nor not only refuse these Temples Altars and Images of Gods but indeed chuse rather to die And then speaking of the Images of the true God he saith Neither do we regard images for we frame no Image of God because he is invisible and incorporal Lactantius Instit lib.
2. cap. 19. saith There can be no true religion where there is an image Epiphanius hath an Epistle unto John Bishop of Jerusalem which is translated by Hierom and is extant in both their works there he saith I hear that some do grumble against me because when I was going to the holy place called Bethel and saw in the Village Anablatha a lamp burning and having asked what place that was I was informed that it was a Church and going to pray I found at the entrance a dyed and painted cloath having the Image as it were of Christ or some Saint for I remember not well whose image it was but I saw the image of a man hanging in a Church of Christ contrarie to the authority of Scripture I did cut it and did advise the keepers of the place to wrap a poor dead body in iâ—â— and they grumbling said If he will tear it he might have given another vail and changed it which when I heard I did promise to send another shortly unto them But now I pray you command that no such vails as are contrary to our religion be hung hereafter in a Church of Christ for it becomes your fatherhood rather to have care of banishing such superstition unfit for Christ's Church and the people concredited unto you But from gathering many testimonies Pol. Verg. de invent rer lib. 2. cap. 23. spareth our travel saying To the end the memory might be continued of the defunct or of them who are severed in place as none doubteth were images devised but seeing God is every where nothing was thought more foolish from the beginning than to represent him Only I add that of the Councel at Eliberis cap. 36. It pleaseth to forbid images in Churches that it be not painted on walls which is worshipped This Councel was held in the daies of Constantine the Great Bellarmine de imagin Sanct. cap. 9. bringeth many answers of his own sort to elude this authoritie and rejects them amongst others he reporteth the answer of Nic. Sanderus That that Councel forbad images for that present time because then it was feared the heathens might believe that we worship stocks and stones This is a good answer saith he and yet he hath another The Councel forbad not images on Boards or Vails but on Walls because images on Walls are most spoiled But the Fathers made no difference of the matter for generally as Pol. Verg. de invent rer lib. 6. cap. 13. saith all the old Fathers almost he might have truly omitted this almost did condemn the worship of images for fear of idolatrie then which is no sin more execrable Moses repeateth nothing so oft as is manifest in Exodus and Leviticus as that the people worship not any thing made with hands And the Prophet saith Let them be confounded who worship graven images and glory in images Then he addeth how Serenus Bishop of Marsilia did not only take Images out of a Church when he saw the people worship them but broke them in pieces and burned them Observe this takes away Bellarmin's answer seeing he burned the Images and not the Church Walls And upon this occasion Pope Gregorie the I. writ unto him Ep. 119. lib. 7. saying Verily we commend thy zeal that thou wouldest have no man to worship that which was made with hands but we think thou oughtest not to have broken those images for the Pictures are set up in the Church to this end that the unlearned by seeing and beholding them may at least behold on the Walls what they cannot read in Books Out of Ep. 9. lib. 4. it is clear that Serenus did maintain both the breaking and the worshipping of images and therefore Gregory chideth him as affecting singularity and yet he addeth If any man will make images forbid him not but by all means stop the worship of images In this Epistle it appeareth that at that time images were in many other Churches and that in former times also but only for ornament or for instructing the ignorant as he saith But certainly no image was in a Christian Church before the Emperour Constantine's time and after that many did oppose them altogether and they who had them did pretend historical use but with a bad success for Gregory lib. 7. Ep. 53. professeth that he did prostrate himself before the image of Christ and from worship at the image is the ready way to worship the image as Pol. Vergil complaineth in the fore-named place The first establishing of images saith he was in the daies of Pope Agatho and it were to be wished that Priests would instruct their people more diligently how they should regard images which because they do not and it is commonly thought that they are silent for their own commodity therefore men are come to this madness that this part of pietie differeth little from impietie for almost all the rude and ignorant people worship the images of stone or wood or brass or painted on walls in sundry colours nor as signs but as if they had sence and they trust in them more than in Christ or the Saints to which they are dedicated whence it is that they add foolishness to foolishness and they offer unto them gold silver rings which errour hath so waxed that we think Religion consisteth in riches c. The same saith Agrippa de vanit scient cap. 57. where having spoken of images amongst the Heathens he subjoineth Which corrupt custom and false religion of the Heathens after they were brought to the faith of Christ did infect our religion also and brought images and statues into our Churches whereas there was no such thing amongst the primitive and true Christians neither can it be told how great superstition I will not say idolatrie is fostered amongst the rude people and the Priests wink at these things because they do reap no small gain thereby We should learn not from the forbidden books of images but from the Word of God the book of Scriptures he who will know God should not seek knowledge from images or statues but let him search the Scriptures which testifie of him and Christ saith My sheep hear my voice And then Agrippa as fearing to be censured for his boldness makes some shew of recanting but anon falleth afresh to it saying Covetous Priests and greedy men seeking matter of their avarice not by wood and stones only but by the bones of the dead also and reliques of Martyrs have found means of covetousness they open the graves of the Confessours they take out the reliques of Saints and do sell a touch or a kiss of them they busk up their images and adorn their feasts with great pomp they call them Saints and proclaim their praises whose life they will not follow c. And to the end we may see the worship of images is not the errour of the ignorant only Thomas Aquin. in Sum. pag. 3. quest 25. arg 3. saith The same reverence should be given to
the Image of Christ which is given to Christ himself 7. Concerning what Agrippa speaks of the reliques of the Saints in his time Of Reliques it is observable how Gregory the I. writ unto the Empress Constantia lib. 3. Ep. 30. The Majesty of your piety who are famous for study of religion and love of holiness hath commanded that I should send the head of Saint Paul or some part of his body for that Church which is builded in the Palace to the honour of the same Saint Paul the Apostle and while I was desirous that these things might be commanded unto me in which I giving most ready obedience might have the more aboundantly provoked your favour toward me the greater sadness hath overtaken me because you command that which â— neither can nor dare do And he addeth examples of some who had attempted to remove the bodies of some Saints and were smitten with sudden death and others were affrighted and dispersed with the fear of Thunder and therefore he saith Let my most gracious Lady know that it is not the custom of the Romans when they give the reliques of Saints that they presume to touch any part of the body but only a band is sent in a box and that is layed by the holy bodies of the Saints and that is taken up again and sent unto the Church which is to be dedicated Whether these examples be true or not believe Gregory they who will But if other stories can be believed many bodies of Martyrs and Confessours were carried from place to place before his time and after it and in many places of the earth Nor can it be denied that the removing of their bodies which in the fury of persecution had been buried in obscure corners was commendable if restlesse minds had not turned charitable offices into excessive superstition And sundry Ancients do record that miracles were wrought in these places where they were buried as Augustine de civit Dei lib. 22. cap. 8. and Chrysostom in his Book against the Heathens And no less certain is it That Satan took occasion upon their esteem they had of dead bodies to deceive many and that many waies Augustine in Confess lib. 6. cap. 2. sheweth how his mother Monica when she came to Millain would have brought her pottage bread and wine into the Churches or as he calleth them Memorials of the Saints as was the custom of Affrica the door-keeper did hinder her because the Bishop of the place had forbidden it and he did admire how his mother so soon did rather condemn her former custom than call into question the countermand because the custom was like unto the superstition of the Gentiles Jerom to 2. Ep. 2. against Vigilantius telleth how he said Why shouldest thou with so great honour not only honour but adore also I know not what thou worshippest in a little vessel that thou carriest about Why doest thou with adoring kiss dust covered in a cloath we see a custom of the Heathens brought almost into the Church under pretext of religion that whilest the Sun shineth heaps of wax-torches are kindled and they kiss and adore every where a little I know not what dust in a small vessel covered with a precious cloath These men give forsooth great honour unto the most blest Martyrs whom they think to make glorious by their silly Torches when the Lamb who is on the midst of the Throne glorifieth them with the splendour of his Majesty Jerom writeth very bitterly against Vigilantius for writing so and denieth the fact saying O mad head who ever did adore Martyrs who thinketh man to be a God c. There he saith Constantine had caused to transport the bodies of Andrew Luke and Timothy to Constantinople and the Emperour Arcadius had brought the body of the Prophet Samuel from Judea unto Thracia and some Bishops had transported other bodies but none did adore the bodies Hence appears his judgement and the practice of the Churches where he did live or which he knew but it seems he knew not what was done where Vigilantius did live of whom I add here the words of Erasmus in the Argument before that Epistle Vigilantius by nation a Gall and Presbyter of the Church at Barcilona in Spain writ that book wherein he did teach that Reliques of Martyrs should not be adored neither should there be Vigiles at their graves which at that time was done in great religiousness and so against this man falleth Jerom a scolding with reproaches that I wish he had been more moderate as for the night Vigiles they did not please the Church-men as is clear enough that by their authority they are taken away the name only remaining and of that custom is Affrica and other places Augustine de civit Dei lib. 8. cap. ult saith We do not erect Churches Priesthoods Holy things and Sacrifices unto the Martyrs because not they but their God is our God we do honour the remembrance of them as of the holy men of God who have for the truth foughten unto the death of their bodies to the end the true religion may be known all false and feigned religions being convinced But what faithfull man ever heard a Priest standing at an Altar builded upon the holy body of a Martyr for the honour and worship of God say in his prayers Peter or Paul or Cyprian I offer a sacrifice unto thee when at the memory of them it is offered unto God who made them both Men and Martyrs and hath joined them with his Holy Angels in heavenly honour to the end that by that solemnity we may both give thanks unto God for their victory and by calling upon him for help we may exhort our selves to the imitation of their Crowns and Palms in the renewing of their remembrance Therefore whatsoever obsequies of religiousness are performed in the places of Martyrs are ornaments of their memorials and not holy things or sacrifices of the dead as Gods and whosoever bringeth meat thither which truly is not done by the better Christians and in most part of the earth is no such custom nevertheless whosoever doth it when they have layed it down they pray and take it away again that they may eat it or give a part thereof unto the indigent they desire to have it hallowed there by the merits of the Martyrs in the name of the Lord of Martyrs That these are not sacrifices of the Martyrs he knows who knows this one thing that the sacrifice of Christians is there offered unto God and so we worship not the Martyrs neither with divine honours nor with human crimes So far he On these last words Lud. Vives hath this Annotation concerning the practice of his own time Many Christians do often sin in a good thing that they worship divos divasque their gods and goddesses no otherwise than God himself neither do I see in many what difference is betwixt their opinion concerning the Saints and that which the Heathens
more and more and the Church was wondrously darkned with mens Traditions apparitions of spirits were frequent which when the Bishops and Priests did receive they were deceived and made no small Apostasie from the true faith into the confidence of merits and mens satisfactions So that Iohn de Molin in Specul Carmel cap. 6. hath truly observed that from the time of the Emperour Heraclius unto his own time The day declined to the evening and the Church hath suffered an Eclipse yea and almost made defection Io. Bal. cent 1. 74. appr 2. About these times saith another men were as it were made for barbaritie and many of the Ancients in whose books was the doctrine and acts of antiquitie being forsaken through negligence did suffer another and worse death In all which following calamities the Monks were not the least Agents for when the Monkish life was had in admiration the Popes thought them the fitter instruments in prosecuting their pleasure Before that time they had not authoritie to preach the word nor administer the Sacraments as may be seen at length in Gratian. caus 16. especially qu. 1. cap. Adjicimus there is an ordinance of Pope Leo I. that none but the Priests of the Lord should preach the word whether he were a Monk or Laick whatsoever measure of knowledge he had and Cap. hinc est etiam it is said The Ecclesiastical historie testifieth that untill the daies of Eusebius Losinius and Siricius Monks were only Monks and not Clergie And Gregorie lib. 4. Ep. 1. No man can serve in the Office of a Church-man and continue in a Monkish rule ordinarily And they all were Laicks except the Abbot saith Bellarmin de Monac lib. 2. cap. 4. and Spalatens de Rep. Eccles lib. 2. cap. 12. proveth it at length but they were subject unto the Priests of the Parish in receiving the Sacrament or if they were many they had their own Priest as Epiphanius ordained Paulinian Priest of Saint Jerom's Monasterie Bellarm. de not Eccles lib. 4. cap. 10. But Pope Boniface the IV. gave them libertie to preach and his successours gave them power of binding and loosing and although they had not charge of souls they made them equal in power everie where with the Priests in their own Parishes Gratian. caus 16. qu. 1. Sunt tamen They did cloak their idleness with profession of povertie according to the order of Saint Basil Augustine and other fathers which rules of the late Monks were so far from the institution of the Fathers that they never had dreamed any such thing could follow saith Pol. Vergil de invent rer lib. 7. cap. 3. for according to the institutions Monks had nothing of their own neither did live chargeably unto others but upon the works of their hands and they gave their works unto their Decanus saith August de mori Eccles Cathol lib. 1. cap. 31. and in Reg. 2. tradita Fratrib cap. 2. he commandeth them to read some hours to pray some hours and to work some hours Chrysost hom 59. ad pop Antioch saith They know not begging and Bellarm. de monast lib. 2. cap. 43. and Durae contr Whitak fol. 387. out of Jerom Epiphanius and others shew that all the Monks in old times did work as the Apostle had commanded except one Monasterie of Saint Martin so writeth Basil in exercit ser 4. But in the seventh Centurie they had fair Cloisters Princely Abbies rich Revenues and what did they not purchase But no work at all amongst the most part of them so that Bernard crieth in Apolog. ad Guil. abbat O how far different are we from the Monks in the daies of Antonius And in Epist 42. he saith Work dark places voluntarie povertie these do nobilitate Monks but your eies behold everie thing your feet tread in everie market your tongues are heard in all Counsels your hands do pull unto you everie patrimonie As they were not sloathfull in their own affairs so when the Popes and Bishops began to have more care of policie preferment and such earthly things and each one to strive against the usurpation of another more then they did study the Scriptures Then the Benedictines and afterwards other sorts of hypocrites were sent under colour of preaching Christ but indeed to deceive the world and to perswade men to submit themselves unto the See of Rome The Monks propined the cup of fornication to all nations they perswade Kings to subject their Crowns unto the High-priest and they were the sowers of his superstitious rites and other errours as may be seen at length in the Historie of the Councel at Trent in the Congregations of the 4. and 5. Sessions where the Bishops and Rulers sought to take these liberties from Monks but the Romish Courtiers would not The Bishops of Spain and Gallicia in the 4. Councel at Toledo did espie this hypocrisie and Cap. 52. did ordain That Bishops should restrain all Religious persons so did the Monks call themselves as if there were no religion in others who were not of the number of the Clergie and went from place to place And each Bishop should compell them within his Diocie to return into some Monasterie or take them to a Parish unless they were dismissed for age or sickness This Act could not stand for the mysterie of iniquitie must go on So that justly doth I. Hooper Bishop of Glocester and Martyr an 1555. call the Monks the pale horse saying This pale horse is the time wherein hypocrites and dissemblers entred into the Church under pretence of true religion they killed more souls with heresies and superstition then all the Tyrants that ever were did kill bodies with fire sword or banishment as it appears by his name who sitteth upon the horse that is Death for all souls who leave Christ and trust to these hypocrites live unto the Divel in everlasting pain these pretenced and false hypocrites have stirred the Earthquakes that is the Princes of the World against Christ's Church Letters of Saints and Martyrs Printed an 1564. pag. 116. By their Sermons they did commend the primacie of the Pope everie where and Boniface the V. and then other Popes gave them so many Prerogatives that they who had the greatest desire of libertie became Monks Erasmus in Vita Hieron Yea and Kings forsaking their Scepter betook them to a Monkish life as Bambas King of the Goths in Spain and some retaining their Crowns professed themselves of the Order of Monks by dispensation With provision that they give Revenue to one Abbey or more and the Church that is the Popes and their Members the Monks suffer no loss or in a word that Monasteries may be enriched At first out of the Monasteries as Colledges were chosen Presbyters who were esteemed of an higher degree August Epist 76. ad Aurel. and Pelagius the I. Bishop of Rome writing to Antonia and Decia saith I wish that those who are nourished by us in this habit and in Monasteries may when they shall
be of ripe age and approved life be promoted not unto the Office of contention but of Priesthood Gratian. caus 16. qu. 1. cap. de praesentium And Pol. Vergil de invent rer lib. 7. saith If any did repent him of his profession he had libertie to return unto his former life yet not without the note of levitie saith he but they were not tied under the bond of vow By means of these priviledges and by opinion that donations to Cloisters were meritorious before God the Monks at that time received Palaces of ease instead of Wildernesses in former times plentic for povertie feasting for fasting frequent Convents for solitariness robes for rags Erasm Epist ad Granveld dat 15. cal Ianuar. an 1520. and Spalatens de Rep. Christ lib. 2. cap. 12. Sect. 77. They were so managed that let any one chuse what sort of life he pleaseth he shall find contentment in one Abbey or other or he shall find a Convent of the same profession Bellarm. de mon. lib. 2. cap. 3. and so when they profess to have nothing they injoy all things And it may well be said to them which he ibid. lib. 1. cap. 1. citeth out of Hierom. Epist ad Paulin. Expound the word Monachus which is thy name What doest thou in a Town who shouldest live alone Or if ye hear that strange etymologie and not so strange in Grammar as in practice in respect of them which he approveth Monachi have their name from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. unitie because they lay aside all worldly things and they studie to please unitie i. e. God Then take also his note of inference Whereof it followeth saith he that properly these are Monks who give themselves to contemplative life as the Cassinenses c. Upon the same ground Thomas Aquin. and other Scholasticks would not give this name of Monks unto the Dominicans and Franciscans because they are not only given to contemplation but c. Seeing then Monks went over all having no certain Parish yet preaching and exercing the Office of a Priest wheresoever they pleased or could be received surely according to both these reasons of their name about that time Monks were no Monks and a great noveltie crept into the Church And seeing their doctrine was principally for erecting primacie and power unto the Pope they may justly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servants and souldiers as the ancient Greeks called them but not the servants and souldiers of God but of the Pope as will be more clear hereafter 10. Into this Centurie Bellarmine casteth the first acceptation of the Latine The Latine Translation of the Bible Translation of the Bible by the Church universally which Translation is called Jerom's In lib. 2. de verb. Dei cap. 8. he sheweth that another Translation which was called Itala or Vetus Latina was in use in the Churches before this of Jerom and in the daies of Gregorie the I. the Church of Rome did use them both as Gregorie testifieth in the end of his Epistle to Leander before his Morals And after that saith Bellarmine all Latine Translations went out of use save this which is called Vetus Latina And in Cap. 9. he saith That some Books or Chapters of the old common Translation especially the Psalms and some books of Jerom's Translation which is now in use in the Roman Church and in the next Chapter saith this is of authentical authoritie as if all the Churches had used it only all Preachers have expounded it only and Councels have determined all controversies from it only but he bringeth no proof of his so bold assertion except a verie imperfect induction In the contrarie it is certain 1. Though all were supposed which he saith of that Translation yet before Jerom it was not and before Pope Gregorie the I. it was not authentical and therefore it was but a Novation when it was taken to be authentical 2. No other Church but the Romish did ever call it authentical not the Greeks c. 3. Jerom did not call it authentical for in his preface before the Books of Moses he saith to them who were emulous Why doest thou fret with envie Why stirrest thou the affections of the unlearned against me Ask the Hebrews advise the Masters of sundrie Towns what they have of Christ thy books have not it is another thing if the testimonies used afterwards by the Apostles prove against them and the Latine copies are falser then the Greek and the Greek than the Hebrew It is true many editions of that preface have emendatiora sunt exemplaria Latina quam Graeca Graeca quam Hebraea and so did Nicolaus de Lyra and others in his time read the words But so that sentence is contrary to his purpose and therefore many of the School-men and Erasmus have been puzled in reconciling that sentence with the preceding words But I have had by me these 50. years an Edition of Paris in the year 1523. by John Prevel which hath emendaciora sunt exemplaria Latina c. And this one Edition in this particular is of more credit than a thousand other Editions because it agrees with the preceding words and with the truth And with the same Jerom in an Epistle to Damasum before the four Evangelists saying If the truth is to be sought out of many Translations why go we not to the Greek original and amend the things that have been ill translated by vitious Interpreters or have been amended by unlearned presumptuous men Let that be the true interpretation which the Apostles have approved I speak saith he of the New-Testament which without doubt is Greek And tom 1. Epist ad Lutin he saith As the credit of the old books are to be examined by the Hebrew books so the credit of the new requireth the rule of the Greek language If we confer altogether what is more clear then that Jerom did prefer the Hebrew in the Old-Testament and the Greek in the New above all Translations whatsoever yea and above his own 4. Neither was any Latine Translation accounted authentical before the Councel at Trent for all the Interpreters have in many Texts forsaken it as is clear by their Commentaries as Nicolaus de Lyra Paulus Brugensis Armachanus Card. Cajetanus and Bellarmine himself departeth from it in the Psalms and Erasmus Rotterodamus Xantes Pagninus Francis Vatablus and Arias Montanus were approved for setting forth other Translations Pope Leo the X. did approve by his Seal the Translation of Erasmus and gave him thanks for his travel in translating the New-Testament Erasmus in Epist Thomae Card. Eborac dat Louan cal Febr. an 1519. 5. In the Councel at Trent that Translation was called into question for Frier Aloisius Cataneus spake against it and did confirm what he said by the authoritie of Card. Cajetanus and Jerom and by good reason and was seconded by Isidorus Clacus a Benedictine Abbot so that as the
as may fall amongst the Souldiers in their march that none of them durst take an Apple without the licence of the owner upon pain of death The people being bewitched with such fair inducements did submit unto him as their Prince Doctour and Law-giver He deceived some by words and compelled others with the sword unto subjection The Persians as is touched were easily brought to his obedience When they prevailed over Christians they dealt with them without mercy in Jerusalem they shewed more then beastly cruelty in a Church of Caesarea they massacred above 7000. Christians they made Cyprus once without one Christian about the year 700. they slue in Isuaria 150000. and kept 7000. captives At that time Homar their Prince excused all this cruelty with pretext that he did only pursue the worshippers of images for about that time images were frequent in Christian Churches and the Sarazens could not look on an image for religion We may say then Homar was the rod of God correcting the idolatry and will worship of Christians and the same images did give great advantage to this common enemy by dissention of Christians as followeth in the next Century About the same time arose two several Kingdoms of the Sarazens the first in Asia whereof the chief City was builded by the ruines of Babylon and was called Baldac or Baldacut an 630. after two years Mahumet was poisoned by Albunar one of his Disciples to the end he might have experience of his Prophecies for Mahumet had said that within three daies after his death he would rise again But when Albunar had waited 12. daies he found his body torn by dogs and gathered his bones or what was remaining and buried them in a Pitcher at Macha in Persia He delivered other Prophecies but his followers have not as yet found the truth of them Not many years after the erection of this Kingdom the Aegyptians were wearied of the Roman Empire and sent for the Sarazens unto their aid but it was to their greater woe For the Sarazens made a prey of them and erected another Kingdom in Affrick whose Seat was Alcair or Babylon in Aegypt In both Kingdomes the Supream Governour both in Policy and Religion was called Calipha and they ruled the Provinces by Presidents whom they called Sultans or Soldans who were also High-Priests CHAP. IV. Of BRITAIN 1. THe Papishes do brag that the Roman Church is the Mother of all The Roman Church is the Mother of all other Churches Churches and that all Countries who ever believed in Christ were first converted to her faith by such as were precisely sent or at least had their authority from the Pope who lived in the time in which they were converted This say they is so openly set down in the History of the first conversion of every Country as no Protestant were he never so impudent can without blushing deny it So speaketh Thomas Hill a Doctour of Doway in his 4. reason Of his Catholick Religion If the like lies were not frequent amongst them it may seem a wonder how men can be so impudent if they but read the Acts of the Apostles where we have a conversion of Nations without the mention of a Church at Rome And the like may be said if they had read the Recognitions of Clemens whom some call the first Bishop of Rome and some call him the second and some the third all these Books are concerning the conversion of Nations and yet in them is little or nothing of a Church in Rome till he came to the last book and neither is there one word of sending Teachers from Rome into other Nations so that many Nations were converted before any Christian Church was at Rome Other Nations can shew by whom the light of the Gospel came unto them But for Especially not of the old Britans nor Scots Britan say they it is clear That Gregory the I. sent Augustine who is called The Apostle of the English And was not the Christian faith in Britan before that time Read the second Apology of Athanasius and in the first page you shall find that in Constantius time some from Britan were at the great Councel in Sardeis and in the former chapter Sect. 8. we have heard the testimony of Jerom That from Jerusalem and from Britan the Gate of Heaven is equally patent and in other places he mentioneth them and 200. years before him Tertullian against the Jews sheweth That the places of Britan which were unaccessible unto the Romans were subject unto Christ And what places these were Baronius in Annal. ad an 186. Sect. 6. teacheth That it is certain that the Romans did possess the South part of Britan and Adrian caused a Wall to be made betwixt Cart-den and Dumbarton to be a partition between them and the Scots But saith Baronius the Britans who did possess what was on the North-side of the Wall did often pass over and provoke the Romans unto Battel In the time of Eleutherius Bishop of Rome Lucius King of South Britan was a Christian and Baronius cannot deny but long before that the Gospel of Christ had been brought into Britan as saith he Testatur Gilda sapiens And at the same time Donald King of Scotland was a Christian and in the daies of Dioclesian when the persecution was hot in the South part many Christians took their refuge into the North part where the King Crathilint received them and for safety sent many of them into the Isle of Man and there builded a Church unto them that they might serve God freely It is true the South part did change their Inhabitants for division falling amongst them the one party sent for the Saxons for their aid and these were Heathens and subdued all the country except that which is now called South and North Wales and that for their prophaneness and contempt of Religion as Gildas testifieth in a little book de excidio Britannico which is in Bibliotheca Patr. de la Bigne tom 5. About the year 600. Ethelbert had married Bertha Gregory the I. lib. 9. Epist 59. calleth her Aldiberga a Christian who brought with her Lethard a Preacher Beda hist lib. 1. cap. 25. calleth him a Bishop he preached in a Church at Canterbury called Saint Martin's that had been long time before When Augustine was sent by Gregory and came thither he stayed in the Isle of Tenet untill he knew the King's will Beda ibid. By means of Bertha licence was granted and he preached before the King After his conversion Augustine had intelligence of the Britans and sent unto them and craved a meeting with them three of them came unto him he did speak at first fairly and desired them to join with him in conversion of the Heathens They answered We have our own Bishops without their knowledge we may do nothing Then by authority and procurement of the King he inviteth them to a Synod at a place which from him was called Austin-oke or
also that in the end of that Synod the Britan Bishops confessed that it was the right way of justice and righteousness which Augustine taught But it is clear from Beda that the Britans did oppose all that he spoke and they who said so were at the first meeting when Augustine had not discovered himself Likewise out of the Interrogatories that Augustine sent unto Gregory the I. and are with the answers in the end of Gregory's works it is easie to be seen that the first Arch-Bishop of Canterbury was no learned Clark but very superstitious and especially in the eighth answer that he was ambitious in that he did aim to have the Bishop of France subject unto him After the death of Augustine Laurence who did come from Rome with him took his charge he did invite the Scots dwelling in the same Island unto a Synod and thought to have found them meliores saith Beda lib. 2. cap. 4. readier to his mind than the Britans were but he found no less opposition by them for the Scots differed nothing from the Britans Dagan and Columban did refuse all communion with him and would not lodge in the same Inn where any Romish Bishop was If we compare all these premises we may see the cause why our Writers have spoken so diversly of Augustine some calling the English conversion a perversion and iâ—ebriation and others terming it a gracious conversion to wit when they consider how Pagans by the light of the Gospel were brought unto the faith though tainted with some errours they do with the Angels of Heaven rejoice in remembrance of that English happiness but when they consider that the old Professours of the ancient faith were by the importunity and ambition of Augustine and his successours inthralled in multitude of new inventions and in an unjust subjection yea and that so many were martyred by means at least by suggestion of Augustine justly have they termed this work of Augustine a perversion of the faith so giving this twofold censure in the spirit of discretion and not of contradiction even as Christ knew and approved the works of Ephesus but he had some things against her 2. The difference in observing Easter was thus The Romans in remembrance Difference for Easter of Christ's resurrection did observe the first Sunday after the full Moon of March and the Eastern Church as also the Britans kept the fourteenth day of the Moon on whatever day of the week it fell For this matter was no small debate between the Greek and Latine Churches long before as also in Britain about the year 657. betwixt Finnan a Scot and Bishop of Lindsfarn and Ronan another Scot and coming lately from Rome Finnan was so reverenced by the Romish faction that nothing was altered in his daies and he writ a book Proveteri Paschatos ritu Beda hist lib. 3. cap. 25. This jar was renewed about the year 670. by Wilfrid Bishop of York who had been at Rome Colman a Scot and Successour of Finnan and Cedda who afterwards was Bishop of York defend the old custom alledging as is before that this Island had received their rites from Asia and had kept them from the beginning of their conversion untill this time Wilfrid and Agilbert a Bishop and Agatho a Priest and James a Deacon said Rome should be preferred above Asia because the bones of Peter were at Rome Colman answereth that Anatolius and Eusebius Pamphili do evidently declare what were the rites of Asia and the same were received from John the Evangelist and were followed by Columba whom they could not deny to have been a good and devote man Wilfrid replieth The authority of Peter is greater for Christ said to him Thou art Peter and to thee will I give the keys of the Kingdom of Heaven Then another question was propounded concerning the shaving of the Clergy mens heads which the Scots did refuse But Beda hath not recorded the dispute In the end King Oswin said Seeing these rites were received by Saint Peter and now he is Porter of Heaven I will follow him lest he thrust me back when I come thither Beda loc cit When Colman saw that the authority of a rude Prince did oversway he would stay no longer but excluded his Bishoprick with Eata Abbot of Meilrose and thereafter he carried a Convent of Monks into one of the Isles Hebrides where they lived by the works of their hands Beda ibid. cap. 26. Wilfrid after that contest was accused of pride and misdemeanours but refused to answer and fled Then Theodore Arch-Bishop of Canterbury set another in his place thus the controversie for Easter was ended in England And to end it altogether after other contests about the year 716. Ecbert or Berect as some call him an English man did so prevail amongst the Scots that Easter was kept in the Isle Hu after the Romish manner the 24. of April but he died suddainly The suddainness of his death Beda lib. 5. cap. 23. calleth a confirmation of his doctrine He might as well have said The Lord did approve the fact of Lot's wife 3. About the year 600. Brude King of Peichts though a Christian had The Conversion of the Saxons in Britain conjunct Wars with Ethelfrid King of Northumberland against Aidan King of Scots and Malgo a Duke of the Britans The Scots did prevail with great loss The report is saith Buchan hist Scot. lib. 5. that Columba Boetius calleth him Colm Abbot of the Monastery in Colmkill or Jona did assure his fellows of the victory the same hour of the fight After some years Ethelfrid renewing his forces came against the Scots Aidan waited for the Britans in vain and was put to flight with great slaughter on both sides After that fight Columba died for grief and Aidan was so commoved for the unlucky success and for the want of good Columba and for fear of the apparent danger of Christians from that cruel Pagan that within few weeks he died Not long after Ethelfrid was killed by the Britans as is said before Edwin succeedeth him and thereafter was setled in the general government of the Saxons Then the friends of Ethelfrid amongst whom were his seven sons and one daughter fearing cruelty fled into Scotland King Eugenius the 4. son of Aidan not regarding the hostility of their fathers accepted them and caused them to be instructed in the Christian faith Edwin was slain in Battel an 633. by Penda King of Mercia and Kedwalla King of the Britans there was never a more cruel Battel in this Island for Penda pursued the new converted Christians and Kedwalla would destroy the Saxons wherefore their rage did spare neither age nor sex Buchan hist Then Northumberland was divided into two Kingdomes Osrich cousin german of King Edwin was King of Deira and Eanfrid or Andefrid the eldest son of Ethelfrid was King of Bervici or North part they were both Christians the one instructed by Paulin Bishop of York and the other
figure of a coal in the Tongs of the two Testaments which being lifted from the Altar did purge the lips of the Prophet Esay who by the only union of the flesh was free and lived mixt with the dead and He the Lord by inspiration of the Holy Ghost causeth that all souls who like dead coals having their understanding darkned with ungodliness were not kindled but now are inflamed with vicinity thereof now that they are kindled with the flame of the love of their Spouse it is the proper gift of the grace of God's Word Lib. 3. Christ is made the meat and drink of his Church by the Sacrament of his body and blood Lib. 6. Whatsoever a Teacher or Pastour of souls teacheth unless he shew it proceedeth from the Almighty God in the Old and New-Testament he is a murtherer of souls And again The words and examples of them from whom the milk of doctrine is poured into the hearts of the hearers should alwaies feed on the flowers not of the lower writings of worldly men but of the higher Apostolical Mountains Ib. lib. 1. Because the power of our will is not able to climb so high as we must ascend running after God therefore the Church crieth Draw me after thee Lib. 4. Whosoever would escape from the enemy whose power is in the air let him keep the right faith and enter into the holes of the Rock which bleâ—sed Paul demonstrateth 8. About the year 780. the old controversies concerning God's Predestination The Pelagian controversies are renewed in Spain and confuted by Pope Adrian and man's free-will were renewed in Spain Some saying that Predestination unto life or death is in the power of God and not in man's power Others asking Why should we indeavour to live holily if it be in the power of God And others asking Why should we pray unto God that we be not overcome in tentation if it be in our power or liberty of will At that time Pope Adrian did write unto the Spanish Bishops and propounded unto their consideration what upon the like occasion Fulgentius Epist Ruspen about the year 455. had written unto Eugyppius against a Sermon of a Pelagian The words of the Pelagian were They who affirm that some are destinated unto life and others unto death do trample grace in themselves damnably while they admit it for them reprehensively only Behold with what knots of impiety they do tie themselves If I be predestinated unto good it is needless that I resist evil but if I be born unto evil it availeth me not to do good And so on both sides the desire of praise and godliness being stopped one becometh secure and another desperate and thereby all exercise of righteousness is made void prayer ceaseth and working fainteth But it is not so and therefore let us pray uncessantly because the Lord saith Pray without intermission lest ye enter into tentation And let us strive against all sin not only by prayer but with diligence also because the Lord witnesseth that each one shall receive according to their own work The answer of Fulgentius which Pope Adrian did approve and send was thus God hath prepared his works of mercy and righteousness in his unchangeable eternity and as he was never ignorant of his future works so he was never improvident in the preparation of those works therefore he hath prepared good works for them who were to be justified and to the same who were to be glorified he hath prepared rewards but unto the wicked he hath not prepared evil wills or evil works but he hath prepared for them just and everlasting punishments This is the eternal predestination of the future works of God which as we know to be continually insinuated unto us by the doctrine of the Apostles so we preach confidently for blessed Paul both evidently and often teacheth us the predestination of them whom God saveth freely for he saith of God whom he foreknew them he predestinated and whom he predestinated them also he calleth Cerrtainly not others but whom he hath predestinated them doth he call and justifie nothing in the works is uncertain because nothing in his predestination faileth therefore God beginneth the works of his predestination by vocation and consummates them by glorification And yet not in them all whom he calleth but unto them who love God all things work together for good unto them who are called according to his purpose Therefore let all believers keep the truth of predestination because whosoever believeth not the counsel of God in this predestination shall not attain unto the glorious effect of the same predestination but whosoever is not predestinated unto glory is without doubt found to be appointed unto punishment which is known to be predestinated in God's preparation that thereby infidelity and impiety may be punished Wherefore the blessed Apostle Jude saith Certain men are crept in unawares who of old were fore-ordained to this judgement of our God but the Doctrine of the Holy Ghost saith warily that the wicked were ordained not unto sin but unto judgement that is not unto impiety but unto punishment for they were not predestinate unto this wicked impiety which they commit but unto the punishment which they receive in Divine equity Wherefore whereas thâ— Authour of that sermon saith Let us pray uncessantly because the Lord saith Pray without ceasing and then Let us wrestle against all sin not only by prayer but with diligence let us humbly seek Grace from God that we may have it continually working with us by which God would both keep us in diligence and when the work is done bring us unto the reward c. This Epistle of Pope Adrian is amongst the Epistles of the Popes which Charls the Great did cause to be collected into one volumn An. 791. 9. At that time was great contention for receiving the Mass of Pope Gregory Gregory's Mass was exalted and opposed into the Churches first by authority of Pope Adrian and then of King Charls some Churches had one Directory and some another who would not change When the Pope saw so great opposition and it may be understood that it was not small when the Pope was put to such a shift he said he would refer it unto the Will of God whether he would by any visible sign approve the Mass of Gregory or of Ambrose so these two books were layed together upon the Altar in Saint Peter's Church and he called upon God to shew which of the two he approved The dores were shut all night and the next morning when they returned into the Church the book of Ambrose was found lying as it was laid down and the other was all torn and dispersed thorow the Church The Pope maketh the Comment if we will believe Iacob de Voragine in vita Gregor that the Mass of Ambrose should lie untouched and the Mass of Gregory should be used thorow the World and so he did authorize and command that it
should be used in all Churches and Chappels But many did expound that sign the contrary way and would not receive it till Charls did command all Bishops and Priests to use it thorow his Dominions he caused the Mass of Ambrose to be burned and threw many Priests into prison who refused to accept the new Mass The Church of Millain would not change Walafrid Strabo who lived about the year 900. testifieth in his book de Exordiis rer cap. 25. that in his time the Roman Mass was not universally in all Churches but almost saith he in all the Churches of the Latines and no Benedictine Monk did read it In the sixth tom of Biblioth Patr. de la Bigne are many books of several Authours explaining at that time the signification of the Ceremonies injoined in that Mass Their Dedicatory Epistles and Prefaces shew that they were put upon that work by the authority of the King and some time-serving Bishops and the great number of those books is an evident proof of great opposition against that Mass and the rites thereof although the books of the Adversaries have been kept down by the prevailing party Hereunto serveth what Antoninus de Voltelina a Dominican said in the Councel at Trent as is written hist lib. 6. It is clear by Histories that of old every Church had their own Rituals of the Mass brought in day by day rather of custom than by judgement or constitution and that the lesser Churches did follow their Metropolitan or their neighbour greater Churches but the rite of the Roman Church was received in many Provinces for gatifiing the Pope and nevertheless there be yet many Churches whose rites differ very much from the Roman Even in Italy remaineth the rite of Millain differing from the other in the principal parts thereof and that the same Roman hath suffered many changes is clear unto any who readeth the old book called Ordo Romanus Neither in ancient time only but within these few ages certainly before 300. years the rites of Rome were not the same which the Priests observe now in the City of Rome but which the Order of the Dominicans do retain Moreover said he the Vestments Vessels and other Ornaments both of the Ministers and of the Altars which are now in use are so new and transchanged as is easie to be observed by looking on the Books and Pictures that if the old things were brought into the World again none would know them Wherefore if the Fathers will bind themselves to approve the only rites of the Roman Church they cannot want reproof as by prejudice condemning antiquity and the rites of all other Churches and so expose themselves unto the sinistrous interpretations of men wherefore it were better to set upon those things which concern the essence of the Mass without any mention of the rites And in declaring the differences betwixt then-present custom of the Romans and that which was called Ordo Romanus he nameth especially that in this the Communion was given under both the species unto the people Some were offended at his freedom of speech and the Bishop of Quinquecclesiensis did openly profess that the Frier had spoken truly neither could any who loveth truth be offended with him Hence it appeareth clearly that the Church of Rome hath been subject to novations from time to time and the Missal now is not the old book of Pope Gregory the I. More of the Mass followeth in the next Century 10. In the sixth tom of the fore-named Biblioth Patr. is a remarkable piece Amularius Fortunatus of Amalarius Fortunatus Trithemius calleth him Hamularius a very learned man in the Latine and Greek languages a Monk of Luxovia In the Preface he sheweth that he had written another book of Divine Service and thereafter he went to Rome to enquire of the reasons of the rites different there from other Churches and so he did write four other books wherein he describeth what he had heard and what he thought himself on the contrary yet in a mild and moderate way whether for fear to offend or in hope to prevail with fair information it is uncertain He saith In all that I write I hang on the judgement of godly men and holy fathers and withall I say what I think What things are done in the celebration of the Mass are done in the Sacrament of the Lord's Passion as he commanded saying How oft ye do this do it in remembrance of me Therefore the Priest in offering Bread and Wine and Water in the Sacrament representeth Christ the Bread and Wine in the Sacrament do represent his Body and Blood Sacraments should have a similitude of those things whereof they are a Sacrament wherefore let the Priest be like unto Christ so the offering of the Priest upon the Altar is like unto that of Christ on the Cross that which is offered in resemblance of Christ the Priest commendeth it unto God the Father Let the judicious hearer consider for whom are the prayers that the Priest saith after the Communion and he shall find that they sound for them who are refreshed with the heavenly bread No prayer for the dead Lib. 3. in prof It is sufficient that the Bishop or Priest do only bless the Bread and Wine whereby people may be refreshed as in ancient times it was done by the Apostles Lib. 1. Cap. 14. he saith No creature do I by reverencing adore but God all substance which is not God is a creature and a creature is not God the Cross of Christ may be set before me but in my mind I hold Christ as hanging on it The very words of the prayer declare whom we adore we say We adore thy Cross O Lord and we commend and glorifie thy holy resurrection Here are no words of praying but of shewing the adorable Cross and the commendable resurrection of our Lord. And in another place we say God who by the precious blood of thy only begotten Son our Lord Jesus Christ hast been pleased to redeem us grant graciously that who come to adore the life-giving Cross may be freed from the bonds of their sins to whom I pray him I adore I am cast down in body before the Cross but in my soul before God I reverence the Cross by which I was redeemed but I pray unto him who hath redeemed me Then he hath a story of Oswald King of England whom he calleth faithfull and most Christian how he being in danger of his enemies caused a Cross to be set up on a Tree that came first unto his hand in the Field and said unto his Army Let us all bow our knees and all pray together unto the Almighty living and true God that he of his mercy would defend us from our proud and fierce enemy for he knoweth that we have undertaken Wars for the safety of our Nation They all did as he commanded and in the dawning they obtained Victory according to their faith Here Amular gathereth no conclusion
elected that they may beleeve for the Lord himself declareth this when he saith Ye have not chosen me but I have chosen you for if they were therefore chosen because they did beleeve they did first chuse him by believing in him that they may deserve to be chosen But he takes this away altogether who said Ye have not chosen me but I have chosen you And certainly they did chuse him when they did beleeve in him therefore for no other cause saith he Ye have not chosen me but I have chosen you except because they did not chuse that he should chuse them but he did chuse them that they might chuse him because the mercy of God did prevene them with grace and not according to debt This is the immovable truth of predestination and grace In the same place he addeth God hath predestinated us ere we were he called us when we were averse he justified us when we were sinners he glorified us when we were mortal If God be thus with us who shall be against us He who will be against them who are predestinated by God against them who are called justified and glorified let him prepare himself to fight against God if he can For when we hear If God be with us who can be against us None can harm us but he who overcometh God Beda is large on this purpose there out of Augustine Of the Bread and Wine in the Sacrament he saith on Luk. 22. He breaketh the bread which he giveth that he might shew that the breaking of his body was not without his own accord when he saith Do this in remembrance of me the Apostle expoundeth it when he saith How oft ye eat of this bread and drink of this cup shew forth the Lord's death till he come because bread strengthneth flesh and wine worketh blood in the flesh the one is referred unto his body mystically and the other unto his blood And on 1 Cor. 10. at the words The cup of blessing which we bless he saith What ye see is bread and a cup which even your eys declare unto you but what faith requireth to be taught the bread is the body of Christ and the cup his blood This is spoken briefly which possibly may suffice faith but faith requireth instruction he took up his body into the Heaven whence he will come again to judge the quick and the dead there he is now sitting at the right hand of the Father How then is the Bread his Body And the Cup or what is contained in the cup how is it his blood Brethren these things are Sacraments for in them one thing is seen and another thing is understood c. When he saith The Lord breaketh the bread and the bread strengthneth flesh and it is referred unto the body mystically and even our eys declare it to be bread c. Certainly he thought not upon Transubstantiation Beda did translate the Gospel of John the Psalms and some other parts of the Scripture into the Saxons language and he writ an Epistle unto Ecbert Bishop of Lindsfarn wherein he admonisheth him of negligence in his calling and exhorteth him to translate some books of Scripture into the Saxon language that people may read them he telleth him he ought to admonish the King and correct false Monks and the builders of Monasteries if they respect their own ease more then solid vertue Ecbert returneth him answer thanking him for his Christian admonition and thereafter did translate some books of the Bible into the vulgar language as appeareth by the book of Will Butler against the common Translation In Hist Angl. lib. 1. cap. 1. he testifieth that at that time the Island of Britan did with five several languages confess one and the same knowledge of the highest truth and of true sublimity to wit the English Britans Scots Pichts and Latines which last by meditation of the Scriptures is become common unto them all Here he acknowledgeth that the faith of all the four Nations in the Island was one and the same Nevertheless he did observe and deplore the waxing corruption of the Church for in that Epistle to Ecbert he did not approve the specious and spacious buildings of Monasteries and in Samu. lib. 4. cap. 2. he saith Let the Reader behold with tears a thing worthy of tears how far the Church slideth daily into a worse or to speak moderately unto a weaker estate He did write many books as Io. Bale in Cent. 2. testifieth he lived 72 years and died An. 734. 2. In the year 724. Jua King of the West-Saxons was perswaded by his Peter's pence wife Ethelburga to go unto Rome in a Monkish habit and first did grant that a penny should be payed unto the Pope out of every fire-house of his Kingdom which was called Peter's pence and was ever almost payed until the year 1533 when King Henry the VIII shook off the Pope Ethelbert King of the East-Saxons went to marry the daughter of Offa King of Merceland and Offa did perfidiously cause him to be murthered Thereafter his pride was turned into so great repentance that he gave the tenth part of all that he had unto the Church and several lands to the Church of Hereford and then he went to Rome and gave unto the Pope a yearly penny as Jua had done An. 793. Henry Spelman in Concil reporteth out of a book De Vita Offae pag. 171. This penny was given not as a Tribute unto Saint Peter but as an alms for the help of an English Colledge at Rome and it was called Peter's pence because it was ordained to be payed on Peter's day yet certainly thereafter it was called Peter's tribute 3. About the year 786. Charls the Great King of France made a league A League between France and Scotland with Archaius King of Scots which hath continued inviolate untill our time The Saxons and others had spoiled off France by incursions and Charls did seek to adorn his Kingdom with Letters as well as Arms therefore he sought the favour of the Scots and did intreat King Archaius to send unto him Professours of the Greek and Latine languages and of other learning for his University of Paris amongst whom Archaius did send Albinus or Alcwine John Meilrosius so named from the Abbey Melrose Claudius Clemens Antoninus Florent reckoneth them amongst Hereticks who followed the Greek Church because they did oppose the Romish Rites John Meilrosius became Abbot of the Augustinians at Ticino and Claudius was Bishop of Altisiodore or Auxerre They both writ several works as Io. Bale sheweth in Cent. 14. 4. We have mentioned Boniface Bishop of Ments he was an English Boniface alias Winefrid man and called Winefrid he had boldly reproved Ethelbald King of Merceland for Adultry and Tyranny therefore the King sought his life he fled unto Rome where Pope Gregory the II. did regard him for his liberty and sent him into Germany for conversion of the Saxons then of a
good purpose what good works did precede whereby that man did deserve to be one person with God yea to be very God To wit God himself even he by whom man began began not to be another then the Son of God and that the only the only begotten and properly and for the Word of God who was made flesh verily God that as every man is one person even a reasonable soul and flesh so Christ is one person the word and flesh Whence is so great glory unto human nature by no preceding merits without doubt by the free and gracious gift but only here the great and only grace of God is evidently shewed unto them who consider faithfully and soberly to the end men may understand that they are justified from their sins by the same free grace by which it was that the man Christ could have no sin Ibid. cap. 12. Certainly no man can have peace with God but by the Mediatour Christ Jesus who is in two natures very God and very man one Christ both Priest and sacrifice he came unto us to offer for us what he had assumed of us that he might take away from us that which he found in us that is our sins Ibid. cap. 21. The Apostle saith of the fire of the day of judgement What each mans work is the fire shall declare It is not to be doubted that he speaketh of a Purgatory fire which fire the ungodly shall feel one way and the godly another way and the righteous another way seeing the ungodly shall from the torment of the fire be thrown into everlasting flames but the godly who shall rise in their bodies without all blot of sin and who have built gold silver and precious stones upon the foundation which is Christ they shall escape that fire with so great facility as with integrity of faith and love of Christ they have kept the commands in this life and that fire of Dooms-day shall be unto them as the Fornace of Babylon was unto the three children who without all harm of that fire shall call upon the beauty of all the creatures unto the praises of God But some just men are subject to some small sins because upon the Foundation which is Christ they have built stones hay and straw which are cleansed by the heat of that fire from which they being cleansed shall be made pertakers of everlasting glory And so by that transitory fire and the whole judgement of that day being compleated two congregations of the godly and the ungodly shall be severed the one of Christ and the other of the Divel So he expoundeth not that Text of a Purgatory before the day of Judgement On the Psalms of degrees at the words of Psal 130. If thou Lord wilt mark iniquity he saith He expoundeth out of what depth he did cry that is from the gulf of his sins which as a deluge had gone over his head understanding that all his life was full of tentations Therefore he saith Who can stand If thou judge only righteousness unto us and shew not mercy none can stand for we are all the children of wrath but we have more hope of thy mercy but not of our merits On John chap. 6. This is to eat his flesh and to drink his blood even to abide in Christ and to have him abiding in us and therefore who abideth not in Christ certainly he eateth not his flesh spiritually although carnally and visibly he do press the Sacrament of his body and blood but rather he eateth the Sacrament of so great a thing for damnation to himself because he being unclean presumeth to come unto the Sacraments of Christ which none taketh worthily but who is clean as it is written Blessed are the pure in heart for Contra Felic Vrgelit lib. 2. Shew us any Nation or Alcwin writeth against the errours of Felix and Elâ—pant Town or Church either Roman which is the head of Churches or Constantinopolitan or of Jerusalem which was dedicated by the presence of the Lord himself or of Antiochia where first the name of Christianity is read to have been or of Alexandria or of any other Church either in Italy or Germany or in France or in Aquitania or in Britan which agrreeth with you in your assertion Here he acknowledgeth all these to be true Churches at that time and distinguis heth them one from another and where he calleth the Roman the Head of Churches certainly he understandeth not that other Churches had their original from Rome seeing he saith the Church of Ierusalem was dedicated by the presence of the Lord himself and Christians had their first name at Antioch both which were before there was any mention of a Church at Rome When Felix came to a Synod at Regensburg where were Priests from all parts of the Christian Empire as Alcwin speaketh contra Elipant lib. 1. his errour was accursed and nevertheless he continued in his errour till at the command of Charls the Great Alcwin writ these books and then he became zealous for the truth and did write a recantation unto the Presbyters and Deacons of his Church that as he had been a scandal unto them so by his means they may be brought again from errour unto the truth as he himself writeth and this recantation is printed among the Works of Alcwin But Elipant Arch-Bishop of Toledo having read these seven books of Alcwin writ very bitterly for maintaining the same errour He professeth to beleeve that Christ is but one person in two natures in one eternal and equal with the Father and the same unity of his person remaining inseparably is also the son of man in respect of his flesh and in respect of his divine nature the Father and He are one unum and in respect of his form of a servant he came not to do his own will but the will of him who sent him But as in respect of the Divine nature He is the natural Son of the Father so in respect of his flesh he is the Son of God adoptive and nuncupative It is to be marked by the way that Felix had said Christ in respect of his flesh was the old man and had need of regeneration but Elipant did not write so For proof of this his last point he alledgeth several testimonies of Scripture of Augustine and other fathers and of the Spanish Missal Against this Epistle of Elipant Alcwin writ four books wherein he sheweth that Elipant held the same heresie with Nestorius who had spoken the same way and yet was judged to have spoken inconsistibly with the unity of Christ's person He retorteth all the restimonies of Scripture and from them proveth that Christ is never called a nuncupative God nor adoptive son but even whilest the Scripture speaketh of his manhood or of him as man calleth him the only begotten of the Father Thirdly he sheweth that Elipant did corrupt the testimonies of the Fathers and did add the words Nuncupative
and govern although the Romish Legates were present Besides the Bishops of France and Germany he called the Bishops of Italy Spain and England not to seek any furtherance to his authority said he but for maintenance and defence of the Truth Here was condemed the heresie of Felix Bishop of Urgelitan and Elipand of Toledo who held that Christ is the Son of God only by adoption of his human nature This was the one cause of assembling the Councel 2. Theophylact and Stephen the Pope's Legates did present the Acts of the Synod at Nice to be confirmed and subscribed The Fathers did refuse and did compare the Act of the Councel under Copronymus with the late Acts at Nice The former had condemned the worship and having of Images either privately or publickly the other had authorized the adoration of Images with cloaths incense candles bowing of knees c. They would keep a middle course that it is not altogether unlawfull to have Images in private houses nor Churches but to worship them is contrary to Christian faith and smelleth of Paganism Therefore they discern the Synod of Nice to have been wicked and deserves not the name of Universal nor seventh Councel and they writ some books against the worship of Images wherein they refute particularly all the pretended arguments of them at Nice these books went abroad in the name of Charls Afterwards the worshippers of Images did what they could that no memory should be of the proceedings of this Synod and those books except that they say Charls did somewhat concerning Images But as Chemnitius hath marked in Exam. Conc. Triden par 4. that many old Historians as Egmard Regino Adon and some later as Antoninus Blondus Aventine have written that this Synod did condemn the worship of Images and the Iconalatrous Synod of the Greeks and did Ordain that it should be called neither seventh nor Universal but a Pseudo Synod Cassander in Consult 21. saith in his time was a copy of those books of Charls in the Vatican Bibliotheke And after the Councel at Trent Tilius a French Bishop caused them to be published in Print The Papists in the Cathol apolo tract 2. sect 7. say The book is forged under the name of Charls the Great But were all these Authours Protestants who testifie of them and what can they say unto Hincmarus Rhemen whose testimony followeth in Cent. 9. It is to be marked that all the Councels in the time of Charls the Great do shew in the first words that they were assembled at the command of Charls or Charls commanding and injoining the Councel at Rome not being excepted as Cratian recordeth dist 63. cap. Adrianus saying Charls returning to Rome did appoint a Synod with Pope Adrian in the Patriarchate of Lateran in the Church of Saint Salvator c. Bellarmin de Eccles lib. 4. cap. 5. asketh What Councel ever condemned the Church of Rome or their Popes We have now seen the Pope of Rome condemned in the sixth General Councel and their Doctrine condemned in that other at Constantinople and in the famous Synod at Franckford and in the next Century we shall find another Councel at Constantinople and more in other places and ages contradicting and expressly condemning the Popes of Rome And for continuation of this matter here by anticipation I add the Councel held at Paris An At Paris 825. where the Epistle of Pope Adrian and the Act of the second Councel at Nice was read and censured as is manifest by the decretal Epistle directed unto Lewis and Lotharius of which not far from the beginning these are the words We have caused to be read before us first the Epistle of Do. Adrian Pope which he at the request of the Emperour Constantine and his mother Irene sent over sea and so far as our parvity understandeth as he justly reproveth them who did rashly presume to break down and abolish Images in these parts so is known to have written imprudently that he would have images to be superstitiously worshipped for which cause he also gave order also that a Synod should be assembled and by his authority under an Oath did judge that Images should be set up and worshipped and be called holy where as it is lawfull to set them up but it is wickedness or unlawfull to worship them Baron ad An. 825. § 5. 6. Hen. Spelman in Concil ad An. 787. hath a Synod held at Calchuth in At Calchuth England wherein some things are remarkable Gregory Bishop of Ostien and Theophylact Bishop of Tudert did write unto Pope Adrian the Acts of that Synod in their own name as their work which they had recommended unto the Synod and the Synod had accepted In the Preface they shew it was done in two Kingdomes at several times the one Bishop had gone to the one Kingdom and the other to the other Kingdom Gregory went to York and the Bishop of the place sent unto the King Oswald who then was farther North and hearing of the Legate did indict the Synod and Nota did convene with his Lords both Ecclesiastical and Secular There they say No Roman Priest was sent hither after Augustine till now Ca. 1. They admonish to keep the faith of the six General Councels 2. That Baptism should be administred at set times and no other times unless for great necessity and they who answer for the infant should be obliged to teach him at ripe years the Lord's Prayer and Creed 3. Each Bishop should hold a Synod twice every year and visit his Diocy once a year Ca. 11. Their speech was unto the King and Lords that they should not judge Priests seeing they are Angels Ca. 12. Kings should be chosen by the Priests and Elders of the people and none should be chosen who had been begotten in adultry or incest It seemeth this was the first Act of a Synod in this kind and it may be questioned whether Popish Princes will now consent unto it There they add that none should meddle with the murther of a King and if any did attempt or adhere unto such a crime if he be a Bishop or of Priestly degree let him be deposed and deprived of the Heavenly inheritance as Judas from his place and whosoever shall assent unto such a sacriledge he shall be burned with everlasting fire It may be doubted whether Bishops and Jesuits will consent unto this part of the Canon Unto these Acts did subscribe the King Bishops Dukes and Abbots And in the other Kingdom and Synod Lambert Arch-Bishop of Canterbury subscribed before King Offa and then the Bishops Abbots Dukes and Counts THE THIRD AGE Of the CHURCH OR The History of the Church Fading and of Anti-Christ Rising containing the space of 400. years from the Year of our Lord 600. untill the year 1000. CENTURY IX CHAP. I. Of EMPEROURS IT is said before that Irene did govern the Empire of The erection of the Western Empire Constantinople which was
them which have not beleeved in him nor will ever beleeve as the Lord himself saith Matth. 20 The Son of man came ... to give his soul in redemption for many 4. That he beleeve and confess that the Almighty God saveth whom he willeth and that none at all can be saved but whom he will save and that all are saved whom he will save and therefore it is not at all his will those be saved whosoever are not saved as the Prophet saith Whatsoever the Lord willeth he doth that both in Heaven and on Earth And saith Prudent although there be some other things wherein he hath satisfied and subscribed in which being condemned in Pelagius the Church hath universally consented yet these being against him and his followers cleared from his froward expositions by the Apostolical See at the instance of the blessed Aurelius Bishop of Carthage and of Augustine with other 214 Bishops and being published unto all the World by many both Epistles and Books all the Church to day rejoiceth in confesseth preacheth holdeth and shall hold This Epistle of Prudentius is in the 2 tome of the French Councels and by it we may see not only his mind but the universal doctrine of all the Church in all the World as he affirmeth Although Histories do not express whether Aeneas did subscribe these Articles yet it may be gathered from the 99 Epistle of Lupus Ferarien where he commends this Aeneas and saith that Prudentius with the other Bishops did confirm his ordination By authority of Lotharius a Synod was held An. 855. at Valentia the Canons thereof follow hereafter For the present I add the words of Baronius concerning it generally saying The Bishops thought good to bring no other thing into the Church then what the most holy Fathers and faithfull Teachers of the Church had in all sincerity taught formerly in Affrica in the Councel at Carthage and in France in the Councel at Arausicane whereunto we should cleave in all points to wit that the godly are saved no other way but by the grace of God and the wicked are condemned for their own iniquity And that the wicked do not perish because as some say they could not be good but because they would not Then he sheweth that the Acts of this Synod were sent unto Hincmar and that he did by writing condemn these errours But Vsser taxeth Baronius that he hath written of this matter slenderly and from the writings of Hincmar and from Acts of Synods convinceth him especially he declareth from a book of the Church of Lions that there was diversity of opinions among them of Lions concerning the fifth Canon of this Synod which in the end of that book thinks the greatest difference between the Elect and the Reprobates to be that in the Reprobates remaineth the guiltiness of the first transgression which is taken from the Elect by the blood of Christ Also he sheweth that in the year 856 in the moneth of August Charls the Bald did call a Synod at Bonoile by Paris and another in September at Nielph where he gave unto Hincmar the Articles of the Synod at Valentia and what he had received from others in favour of Gotteschalk that Hincmar should answer unto them and that after three years Hincmar did return a great book of God's predestination and of man's free-will as Flodoard sheweth Hist lib. 3. cap. 13 and that the adverse party was not satisfied by that great volumn neither was the authority of the Valentian Synod lessned and therefore An. 859 Charls calleth another Synod in Audemantunno Lingonum where for the instruction of God's people the Canons of the Valentian Synod were voiced and confirmed again and proclaimed only in the fifth Canon they express not the four Articles because they perceive Hincmar was offended by so express condemning them as if they thereby had neglected the limits and law of charity and they did add the name of John Scot unto the nineteen Articles This Synod is called Lingonensis in Concil Gall. tom 3. After 14 daies was a more frequent Synod of twelve Provinces at Saponaria a Village of the City of Tullen where was King Charls and his Nephews Lotharius and Charls sons of the Emperour Lotharius there the Canons of the former Synod and the Carisiac Articles were read again and again great contention was between Remigius and Hincmar with their followers the one pleading for and the other against the Articles of Gotteschalk but as Hincmar writeth in an Epistle Dedicatory unto Charls the Bald the stir was calmed by the wisedom of the Arch-Bishop Remigius exhorting them all to bring unto the next Synod the books of the Catholick Doctours and as they shall find them agreeing unto the Apostolical and Catholick doctrine all should hold together unanimously It appeareth in the Acts of this Synod that it was so soon closed because of the murmurs in the country All this time Gotteschalk was still in Prison in the Monastery of Haultvillier whence he sent forth first a short confession and then a larger one confirmed by testimonies of Scripture and of the ancient Doctours In the end of the latter he craved that there might be a free Synod wherein truth might be made known unto all and errours altogether taken away and he lamenteth that for baseness of his person truth is despised and his adversaries follow not charity and refuse verity only that they may seem victorious Now of all that I have read concerning his Confessions and the writings of both parties I gather that at that time the greatest controversie was concerning the predestination of the wicked unto punishment howbeit there was also some difference concerning free-will and the efficient cause of conversion or of faith and good works And because Hincmar in his Epistle unto Whence was the word Prâ—destinatians Pope Nicolaus and Semipelagians make mention of Hereticks whom they call Praedestinati or Praedestinatiani here I add concerning that name that the first who mentioneth it was he who writ the continuation of Ierom's Chronicle for he about the 24 year of Arcadius and Honorius writeth saying At this time began the heresie of Praedestinati which had the beginning from Augustine So it is expressly saith Vsser in Histor Gottes cap. 2. in two old manuscripts one in the King's Bibliotheke and another in the Benedictines at Cambridge although in the Printed books it is not said from Augustine but from the books of Augustine being ill understood And certainly these words of Hincmar are frivolous since Pope Celestine did not write against such an heresie but against the Pelagians as is clear in his Epistles unto Augustine and he doth approve the doctrine of Augustine and Prosper in his Epistle unto Augustine which and the Epistles of Celestine are amongst the Epistles of Augustine writeth saying Many of the servants of Christ which are in the City Massilies think that in the writings of your Holiness against the Pelagian Hereticks whatsoever you
have disputed concerning the calling of the Elect according to the purpose of God is contrary unto the opinion of the Fathers and the mind of the Church But it is sure that the Massilians were Semipelagians And Arnobius on Psal 108. hath this note Mark saith he that it was of his will that he would not Because of the heresie which saith God hath predestinated some unto blessing and others unto damnation In a word whosoever pleaseth to search for this heresie he cannot find that ever there was such an one but that the Pelagians or Semipelagians have used the name to discredit the sound doctrine of Augustine and they seeing his books to be in high esteem and authority in the Church were afraid to put it upon him and they did wrest some conclusions out of his books which they did brand with the odious name of such an heresie 17. At this time was Published an Exegesis or Commentary on thirteen The Exegesis of the Epistle of Paul by Remigius is vindicated Epistles of the Apostle Paul which was lately Printed at Rome under the name of Remigius Rhemensis which lived about the year 540 a Jesuit Baptista Villapand gave out that he had found it at Saint Caecilia in Rome and did publish it as a rich treasure lying so long time in a manuscript Andr. Rivet in Critic sacr lib. 4. cap. 27. sheweth the vanity of the Jesuit seeing the same book was Printed above 30 years before that at Paris two several times and in the Book is mention of Gregory and Beda I add another reason that Exegesis on 2 Thess 2. at these words Except there come a falling away first All Kingdoms shall fall away from the Roman Empire and the man of sin to wit the Antichrist who although he is a man yet shall he be the fountain of all sins Be revealed and made manifest and the son of perdition i. e. a son of the Divel not by nature but by imitation and is called perdition because perdition shall come by him ..... He shall sit in the Temple of God shewing himself as if he were God This may be understood two waies And here he hath first that opinion that Antichrist shall be born at Babylon of the Tribe of Dan c. and then he addeth Or also he shall sit in the Temple of God i. e. in the Church shewing himself as if he were God for as the fulness of God-head did rest in Christ so in that man who is called Antichrist because he is contrary unto Christ the fulness of all wickedness and iniquity shall dwell because in him shall be the head of all wickedness the Divel who is the King above all the children of pride In these words the Apostle demonstrates unto the Thessalonians that the Lord shall not come to judgment untill there be a defection of the Roman Empire Note which now we see fulfilled and Antichrist appearing in the World who shall kill the Martyrs of Christ So far there It is true Chrysostom and others had long before expounded that Text in the same manner but none did apply it in that manner neither could it be applied before that time seeing the Empire of Rome though sometimes more weakned than at other times yet was never solow before the daies of Lotharius then every Nation had their own King and Lotharius had a part of France and a part of Italy and his Successour had no more but a part of Italy As for the appearing of Antichrist we have heard before in Sect. 14. what Gunther and Thietgaud writ unto Pope Nicolaus and in Sect. 15 what Luithpett writ unto King Lewis both which agree with this exposition and application Hence it followeth that this Commentary That Exegesis is not for but rather against Transubstantiation could not be written before this time Next consider for what cause the Jesuit and after him others do commend this Commentary to wit thereby they would prove the fancy of Transubstantiation to have been so old for on 1 Cor. 10. it is said The Bread which we break is it not the Communion of the Body of Christ Certainly first it is consecrate and blessed by the Priests and the Holy Ghost and then broken and now although it seem videatur or is seen to be Bread in verity it is the body of Christ of which Bread whosoever communicates he eats the body of Christ And again it is said there That Bread doth pass transit into the body of Christ neither are they two bodies but one body Because the explication of this testimony may serve for clearing many other such testimonies I will set before you the words preceding and following and then confer all together First a little from the beginning of that Chap. it is said He saith not The Rock did signifie Christ but as if it had been in truth The Rock was Christ though certainly it was not so by substance but by signification Likewise speaking of the two sons of Abraham he saith not These signifie the two Testaments but These are the two Testaments Christ then in respect of firmness is the Rock not by substance and the water which did flow out of the Rock signifieth the doctrine of Christ and the grace of the Holy Ghost of which in the Gospel Who thirsts let him come to me and drink c. It is also called a spiritual and following Rock because it signifieth spiritually Christ who followed them of which spiritual Rock following them they did drink because when human help failed them Christ was at hand giving help by whose powet who is the Word of God the Father they were delivered out of the Land of Aegypt and brought into the Land of Promise So far there And in the other place it is written thus The Cup is called Communication i. e. partaking because all do communicate of it and receive a part of the blood of Christ which it containeth in it And the Bread which we break on the Altar is it not a partaking of the Body of Christ Certainly first it is consecrate and blessed by the Priests and Holy Ghost and then it is broken and now although it seem videatur or it is seen to be bread in verity it is the body of Christ of which bread whosoever communicateth they eat the body of Christ because one Bread to wit of Christ and one Body to wit of Christ we many are who eat that Bread the flesh which the Word of God the Father did assume in the Virgins womb in the unity of person and the bread which is consecrate in the Church are one body of Christ for as that flesh is the body of Christ so that bread doth pass transit into the body of Christ neither are they two bodies but one body for the fullness of the God-head which was in him filleth also that bread and the same God-head of the Word which filleth Heaven and Earth and all things therein the same filleth the
body of Christ which is sanctified by many Priests through all the World and maketh it to be one body of Christ and as that bread and blood do pass into the body of Christ so all which in the Church do eat worthily are the one body of Christ as he himself saith He who eats my flesh and drinketh my blood abides in me and I in him Nevertheless that flesh which he did assume and that bread and all the Church do not make three bodies but one body and as they which do communicate of the body and blood of the Lord are made one body with him so they which do wittingly communicate of things offered unto Idols are one body with the Divel And in the next Chap. he saith Christ having ended the solemnities of the old Passover .... immediately he passeth unto the new Passover which he left unto his Church to be frequented or frequently observed in remembrance of his Passion and our redemption He did break the bread which he gave unto his Disciples to shew the breaking of his Body and his Passion was not to be without his own will as he had said I have power to lay down my life Take ye eat ye this is my body which shall be delivered for you As the flesh of Christ which he did assume in the Virgins womb is his true body and was killed for our salvation so the bread which Christ gave unto his Disciples and unto all them which are predestinated for eternal life and which the Priests do consecrate in the Church daily with the vertue of the God-head which filleth that bread is the true body of Christ neither are they two bodies that flesh which he did assume and that bread but they make one true body of Christ In so far that when the Bread is broken and eaten Christ is sacrificed and eaten and yet he abideth whole and alive and as that Body which he did lay on the Cross was offered for our salvation and redemption so daily that bread is offered unto God for our salvation and redemption which although it is seen to be bread is the body of Christ for our Lord and Redeemer providing for our frailty because he knew that we are frail unto sin did deliver unto us this Sacrament that because he cannot now die and we do sin daily we might have a true sacrifice by which we may be expiated Therefore because they make one body and are offered for our redemption he said This is my body which shall be delivered for you and he did add Do this that is sanctifie this body Into my remembrance that is of my Passion and of your Redemption because I have redeemed you with my blood The Lord leaving this wholsom Sacrament unto all beleevers that he might fasten this into their hearts and memory did after the manner of a man who approaching unto death leaveth some precious gift unto a certain friend saying Have this with all diligence by thee in remembrance of me that when thou seest it thou mayest remember me Which friend receiving that gift of his most dear friend if he did love him withall his heart cannot but condole and be sad for the death of his friend whensoever he beholdeth that gift left by his friend Likewise we how oft soever we come to consecrate or receive the Sacrament of that eternal gift which the Lord being to suffer left unto us to be kept in remembrance of him should come with fear and compunction of heart and with all reverence calling to mind with how great love he did love us which did offer himself for us that he might redeem us Likewise and the Cup understand he gave unto them after he had supped saying This Cup is the new Testament in my blood i. e. the Cup which I give unto you signifieth the new Testament as Fulgentius or it confirms the new Testament in my blood or by my blood Here are all the words of that book which concern the change or sacrifice in the Sacrament and we see mention of a change and a real change and a real sacrifice but no word of a change of a substance of the bread which still remaineth and is broken after consecration in remembrance of Christ's Passion and of our redemption And observe these words The bread which Christ gave unto his Disciples and unto all which are predestinated for life eternal and which the Priests do consecrate daily with power of the God-head which filleth that bread is the true body of Christ neither are they two bodies the flesh which he did assume and that bread but they make one true body of Christ Now what bread is that which he giveth unto all them which are predestinated for life but even which he did assume in the unity of his person in the Virgins womb And the Elementary bread is no more said to be his body than it is said The Rock was Christ and it is his body as all which do eat worthily are his body or made one body with him and that is not by Transubstantiation although really but in a mystery or spiritual manner albeit also the manner of the union between the Bread and Christ's body and between Beleevers and Christ's body be different in the special kind of mystery The bread doth pass into the body of Christ really in the own manner not by change of substance but of use signification office and condition And that bread is the very sacrifice of Christ in remembrance as the gift which one friend leaveth unto another in remembrance of his love so that whensoever we do sin we may have daily in remembrance that true sacrifice whereby we may be expiated And the consecrating of that bread is the sacrifice of Christ as the eating of the Lamb was the Passover the one in remembrance of their ancient deliverance out of Aegypt and the other in remembrance of Christ's Passion and of our Redemption And that bread is the body of Christ so that after the blessing or consecration it is seen to be bread and is broken and eaten These all are spoken there of that bread and therefore according to that testimony the bread is not transubstantiated but is a remembrance of Christ's Passion and sacrifice if we will speak properly And moreover at that time all Beleevers did communicate and take part of the Cup for which cause it is said there the Cup is called the communication of Christ's blood When the whole testimony is considered it serveth more against the Romish Church now than for them But to return to the Authour of the book it was Printed That Exegesis was not written by Haymo at Paris under the name of Haymo Bishop of Halberstad but as the learned Antiquary Bishop Usher hath observed in Histor Gottesc neither is it his for though the Argument before every Epistle be said to be Haymo's yet before none of them is it said that the Exegesis is his And I add
all men to be saved understand thou all which are saved and to come unto the knowledge of the Trinity which is the highest and substantial truth On Cap. 3. he saith The Church is called both the ground and Pillar of truth which is but one thing for the firmness of saith and because the Church is established by heavenly doctrines and Divine miracles In this observe that the faith or truth depends not on the testimony of the Church but the Church is a ground or Pillar because it hath firm faith and is established by Divine doctrines On 2 Tim. 1. at these words I thank my God whom I do serve from my fore-fathers he saith This he saith that he may shew that the ancient Fathers which were before the coming of the Lord had the same faith which he and the other Apostles had and did descend from those Fathers unto the Apostles and from them unto us as also it descendeth from us unto them which shall come after us In this one testimony many things may be observed against the present Tenets of the Romish Church if I would stay but one thing though but a negative I cannot omit that in all these descendings is no mention of any dependance on the Roman Bishop or faith so that if we have the faith which the fore-fathers and Apostles had and they which had the same from them whether the Church of Rome now have the same or not have it we have the true faith On Cap. 2. at these words The Lord knows who are his This is the impression of the Seal He knows that is the Lord hath chosen them which belong unto his inheritance and this is the seal of faith because when others depart from the faith they which are Elect can in no way be seduced Many such other testimonies may be observed in that Exegesis which Villapand calleth a rich treasure a rich treasure it is which so clearly sheweth the faith of the Church of that time and that the Church of Rome now having forsaken that faith in so many particulars hath departed from the truth And therefore Bellarmin was more wary then his brother and though he did bring that testimony concerning the change of the bread yet no where else would name that book nor the Authour of it in his book De Scriptoribus Ecclesiasticis although he forgot not others of less note 18. Haymo was Bishop of Halberstad about this time but it seems he was younger then Remigius He writ sundry volumns especially two books of Homilies In the first called Pars hyemalis he hath these sentences In Feria 4. quatuor tempor at these words Ave gratta plena he saith She is well said to be full of grace because she had attained what no other woman had attained to wit she did conceive and bear the Authour of grace Behold he expoundeth these words otherwise then the Papists do now And here his words are Gratiam quam nulla alia meruer at assequitur and I have translated the word meruer at after this manner because as I have marked before the Ancients do use it in this signification and as follows Haymo was far from the opinion of man's merit Ibid. at the words That Holy thing which shall be born of thee he saith For distinction of our holiness Jesus is affirmed singularly to be born holy for although we be made holy yet we are not born holy because we are bound with the condition of corruptible nature that every one of us may with the Prophet sigh and say Behold I was conceived in iniquities and in sins hath my mother brought me forth but he only was truly holy which that he might overcome the condition of corruptible nature was not conceived by the commixtion of carnal copulation The Papists do hold that the Virgin Mary was free of original sin to the end that they may the more plausibly commend her to be worshipped as the Queen of Heaven But behold here Haymo saith more then Remigius said for he saith not only that it was the singular priviledge of Christ to be born holy but more he saith That he might overcom the condition of corruptible nature he was not conceived by commixtion Certainly the condition which he overcom was singularly the condition of Maries corruptible nature seeing she was conceived by commixtion Dominic 4. post Epiphan There was a great storm on the Sea because the Persecution of Pagans the Divel stirring them up did arise against the Church so that the ship was covered with the waves that is the persecution waxing the Church did scarcely lurk in a few Beleevers neither durst any man confess the name of Christ publickly who was not prepared to die presently for Christ which to have been in the daies of Dioclesian and others the Histories do declare This testimony confutes the Papists holding that the Church doth flourish at all times and witnesseth with us that the Church hath been forced to lurk at some times In Dominic in Septuages on the Parable Matth. 20. he saith This Vine-yard is the holy Church which hath been from the beginning of the World untill the end thereof so many godly as it bringeth forth it begetteth so many branches This Vine-yard was planted amongst the people of the Jews but after the incarnation of our Lord it is inlarged unto the ends of the earth c. In the same Homily he saith Because eternal life is rendred to no man by way of debt but is given through the gracious mercy of God therefore .... And nearer the end he saith Seeing it is given to none by debt but only of gracious mercy unto whom he willeth none can grumble at the righteousness of God because he sheweth mercy on whom he willeth and whom he willeth he hardneth he shews mercy of his own goodness and he hardneth without iniquity because although his judgments are sometimes hid yet they are not unjust In Feria 4 post Iudica on Ioh. 10 he saith on these words And I give unto them eternal life These are the Pastures which he did before promise unto his Sheep wherein no herb withereth but all is green all waxeth all abideth whole and whatsoever is once taken in is possessed for ever And they shall not perish for ever here understand as ye shall perish which are not of my sheep And none shall pluck them out of my hand that is from my power Here he affirmeth the perseverance of the Elect and the damnation of them which are not elected In Feria 6 post Iudica on Ioh. 6. on these words My flesh is meat indeed he saith Seeing all men do desire by meat and drink that they may not hunger nor thirst nothing can do this truly but this meat and drink which maketh them who receive it to be immortal and incorruptible and that is the society of the godly wherein shall be full and perfect peace and unity ..... Then he expoundeth how this may be which he hath said
industry Here Laws are Enacted for Church-men without Pope or Bishop In this King's time came the Danes with the Peichts into Scotland under two Generals Hubba and Humber they were discomfited in Fife but Constantine was slain King Gregory chased the Peichts which were remaining into Northumberland where he fought so happily with the Danes and Peichts that they were all almost slain by Gregory on the one side and by Alfred King of England on the other and Northumberland was possessed by the Scots granting liberty unto the Saxons to go or abide Because the Britons had aided the Peichts Gregory took from them Cumber and Westmerland and slue their Prince Constantine His brother Herbert considering the hostility of the Scots and Danes chose to make peace with the Scots So Alfred drew up a general peace of all the Christians in Britain against the Danes as a common enemy and it was agreed that Gregory for his valiantness should perpetually injoy Northumberland This Gregory by Act of Parliament at For far did confirm all the priviledges of the Church and ordained that Church-men should not be drawn before Civil Judges but only before their ordinary he granted unto them to make Laws and Constitutions for the good of the Christian faith to discuss all debates concerning Oblations Tithes and Legacies or Testaments to accurse all Rebels and that all persons which were excommunicated should not be heard in Civil Courts Boeth Histor lib. 10. cap. 19. Some Irish men had spoiled Galloway and returned privily therefore Gregory went with all hast into Ireland he fought two Battels against two Governours and vanquished them Dublin was rendred unto him he visited the young King Duncan and protested that he came not for greediness of their Land but to redress the wrong With consent of the people he took upon him the name of Tutor of the King and committed him unto the trustiest of the Nobles permitting them to use their own Laws and requiring only of them that without his seal they would admit no English nor Britan nor Dane amongst them for assurance he took with him 60 men in pledge This Gregory was called the Great and died An. 892. Buchan Histor Scot. 5. The fore-named Alfred was the first King of England who had unction from Rome He divided his movables into two equal portions the one he appointed for uses secular and divided it into three parts one for his family another for building of new works wherein he had great delight and the third he reserved for strangers The other half he dedicated unto uses Ecclesiastical and divided it into four portions one for relief of the poor another to Monasteries the third to the Schools in Oxford where he had erected a School for Grammar another for Philosophy and a third for Divinity whereas before they had neither Grammar nor Sciences because Pope Gregory the I. gave in command that Britain should have no Schools for fear of Heresies but only Monasteries Bale And the fourth part he sent for the relief of distressed Churches without his Realm Sir Hen. Spelman in Concil pag. 176. sheweth that he bewailed the ignorance of the Clergy in his time that few on the South-side of Humber knew the Liturgy in English or could translate an Epistle into the vulgar language yea when he came first to the Throne he found not one on the South-side of Thames Note here they did use the Liturgy in Latine because they had received it so from Rome and because the people in former times did understand it but when the people understood it not the King would have it rather in the vulgar Alfred died An. 901. 6. John Scot who was surnamed Aerigena or born in Aire for distinction from a former born at Melrose and another in the XIII Century born in Dunce otherwise called Subtilis was famous for his pregnant judgement wondrous eloquence and in those daies rare knowledge of the Greek Chaldean and Arabian languages He went to Athens and studied there some years He returned into France and was much respected by Charls the Bald at whose command he translated the Books of Dionysius De Hierarchia into Latine Anastasius Bibliothecary of the Vatican in the Preface before that Translation writeth unto the same King It is wonderfull how that barbarous man which was born at the end of the World and might have been thought to be as far distant in language as he was in conversation from men could understand such things and turn them into another language I mean saith he John Scot whom I have heard to have been a very holy man It is no marvel that he call him barbarous because the Scots before that time and some hundred years thereafter did never acknowledge the See of Rome This John did write a book De Corpore Sanguine Domini against the opinion of carnal presence which was condemned at the Synod of Vercelles as followeth Bellarmin de Eucharist lib. 1. cap. 1. saith This man was the first who writ doubtingly of this matter It is the fault of the Romanists that his book is not extant but since it was not condemned by the Church for the space of 200 years and none of his time spoke against that book he wanted no reason in it He writ a book of 19 Chapters De unica Praedestinatione more curious then sound which was answered by Florus of Lions as is before He writ also a book with a Greek Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the distinction of natures Some write In it is the resolution of many profitable questions but so that he followeth the greeks more then the Latines and for this the Pope did persecute him he fled into England and was in account with Alfred and was his Counsellour and Teacher of his children afterwards he retired to the Abbey at Malmsbury where his Disciples murthered him with their pen-knives being inticed thereunto by the Monks because he did speak against the carnal presence as saith Zepper de calumnia haeres Berengar and was accounted a Martyr as is recorded by Guiliel Malmsbu de gest reg Angl. lib. 2. cap. 4. CHAP. V. Of COUNCELS 1. MAny Synods were assembled in the beginning of this Century and all ex jussu Imperatoris as is express in the beginning of them particularly In the year 813 Charls the Great assembled four Councels one of 30 Bishops and 25 Abbots at Mentz In Ca. 4. it was ordained That Baptism should be solemnly administred at Easter and Pentecost but in case of necessity they might baptize at any time Ca. 5. Seeing we have one God and Father in Heaven and one mother the Church one faith and one baptism therefore we should live in one peace and concord if we desire to come into that one and true inheritance in the Kingdom of Heaven for God is not the Authour of confusion but of peace and he saith Blessed are the peaceable Ca. 6. an Act is That fatherless children should not be dis-inherited
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 not 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 the 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
describe a wicked Pope or Benno is not the Authour of that book but some Lutheran and he alledgeth ten Authours of that time commending Hildebrand The whole History confuteth the first excuse and the other is convinced by the copies of Benno more ancient then Luther and by many Authours before Luther who do cite Benno Namely Orthwin Gratius who was not a Lutheran in Epist ad Lector prefixed to the same book saith More credit is to be given unto Benno then unto Platina or others who favour the Popes too much And though his own faction commend him it is no wonder and they testifie of more then ten times ten others writing against his impieties It is enough for the Truth that she wanted not witnesses and Tyranny had contradiction at the rising yea and of the same ten although one excuse of one crime yet he accuseth him of another Were they all Lutherans whom Onuphrius in Annotat. in Platin. ad Grego VII reports to have called this Gregory a Necromancer a simoniack blood-thirsty c. He was the first kindler of those toilsom wars Bellum Pontificium between the Emperours and Popes as followeth Before that time there was some order in the Church and Bishops were subject unto Emperours as Miltiades and Sylvester unto Popes are subject unto Emperours Constantine Gregory unto Maurice Leo unto Charls the Great Chrysostom on Rom. 13. saith The Apostle she wing that these things subjection c. are commanded unto all both Priests and Monks and not to Seculars only saith in the beginning Let every soul be subject unto superiour powers although he be an Apostle or Evangelist or Prophet or whoever he be for this subjection overthrows not piety and he saith not simply be obedient but be subject Cumin Ventura a late Popish Writer in Thesaur Politic. printed at Frankford An. 1610. pag. 386. saith The ancient Emperours received not their beginnings from the Popes And in the next page The Popes in time of the old Empire were subject unto the Emperours untill Lewis the Godly renounced his right which renounciation was revoked by the Emperour and renounced by a Synod in the daies of Pope Leo the VIII And Onuphrius in vita Gregor VII saith Although the Bishops of old Rome were reverenced as the Vicars of Christ and Successours of Peter yet their authority reached not further then the teaching and maintaining of the faith they were subject unto the Emperours and were created by them and in all things were at the beck of the Emperours and a Pope durst not judge nor discern any thing belonging unto them Bellarm. de Laicis lib. 3. cap. 8. propounds and proves that Kingdoms are given immediately by God unto wicked men as Dan. 2. and that these Infidel Kings should be obeyed unless one will set himself against the Ordinance of God in 1 Pet. 2. To this purpose he cites the testimony of Augustin de Civ Dei lib. 5. cap. 21. 15. he saith expressly All Kings and the State of Venice and such others have none above them in temporalibus otherwise they could not be called Heads of their Common-Wealths but members only But then Gregory the VII the first of all Romish Bishops swelling with pride and trusting in the strength of the Normans and The first Pope excommunicating an Emperour to the riches of Mathildis and seeing dissension amongst the Germans durst not only excommunicate Caesar but deprived him of his Kingdom also A thing not heard in former ages saith Otho Frising de gest Frideri lib. 1. cap. 1. So speaks Onuphrius loc cit and addeth For I account not the fables concerning Arcadius Anastasius and Leo Iconomachus And Gotfrid Viterb in Chron. par 17. saith We read not that any Emperour before this was excommunicated by a Pope of Rome or deprived of his Empire unless that be called excommunication when Philip the first Christian Emperour was for a short space set amongst the Penitents or that Theodosius c. Aventin in Annal. lib. 7. writeth that Everhard Bishop of Salsburg said Hildebrand under pretext of religion 170. years since had laied the first foundation of Antichrist and he first began those wicked wars which untill this time have been continued by his Successours So Gregory the VII did glory of himself that he could bind and loose in Heaven and he could give and take away Kingdoms Empires and whatsoever men possess on earth He could abide no equal far less any Superiour derogating from others their due right and honour and arrogating all unto himself After him the Emperours could have no interest in the election of the Pope saith Ventura loc cit Likewise he kept Bishops and all Prelates in aw suspending some and chopping off the hands of others at his pleasure he released Oaths of Allegiance yea whatsoever he did the Pope must be feared as one who could do no wrong In a Synod at Rome he decreed it to be simony to accept any Bishoprick Abbocy or Church-living from a Lay-man were he King or Caesar who gave it and the receiver as well as the giver should be excommunicated Platin. By this means he severed Church-men from Princes and tied them unto the Popes for ever and the former custom of the Church in all ages was then condemned and the Decree of Pope Leo the VIII was condemned yea himself might by this Decree be deposed Henceforth whatsoever ambition any Pope once practiseth his Successour will make it a rule But one thing is above all wonders saith Corn. Agrippa de vanit scient cap. 56. They think that they may go up to Heaven by this means for which Lucifer was cast down He did forbid the Benedictine Monks to eat any flesh at all and permitted unto others as weaker or more imperfect to eat flesh on some daies In the year 1076. he published some Aphorisms with the Title Dictatus Papae Dictatus Pope Greg. the VII these are extracted by Spalaten de Rep. Eccles lib. 4. cap. 9. and are the Picture of his mind The Roman Church was founded by the Lord alone the Roman Bishop is the only Universal Bishop Gregory the I. behold thy Antichrist he only can set up and depose other Bishops he may depose and excommunicate absents This was a warrant for his practise against the Emperour If any be excommunicated by the Pope none may abide in one house with that person He alone can make new Laws erect new Congregations unite or divide Benefices All the Princes of the earth ought to kiss his feet His only name should be heard in Churches No Synod should be without his commandment No book is Canonical without his authority All weighty causes in whatsoever Church should be brought unto him He may absolve Subjects from their Allegiance He may judge all men but can be judged by no man And all these because the Roman Church cannot erre and the Pope being Canonically elected is by the merits of Saint Peter undoubtedly sanctified and
did teach that the body and blood of Christ which are offered upon the altar throughout the earth are not the very body and blood of Christ but onely a figure or certain similitude howbeit indeed Berengarius had said nothing so To the intent Adelman may bring his Brother from this opinion he intreateth him brotherly not to depart from the doctrine of their master Fulbert and of the Catholike Church Then he appealeth to the testimony of Augustin Ambrose and Jerome who never taught any transubstantiation or impanation He writeth also that the very flesh and blood of Christ was given unto the Apostles at the first institution and are still given unto faithful communicants for he who said in the beginning Let there be light and the light was made of nothing why saying of the bread This is my body may he not cause it to be the same Afterwards he sheweth how Christ worketh this by the mystery of man for when he was made immortal and going up to heaven he said Behold I am with you unto the end of the world because he was compersonate of two natures one circumscribed another uncircumscribed by his circumscript nature he went from place to place by his uncircumscript nature he is whole every where illocally and abode with them yet he did not separate the Son of Man from the Son of God and when the Son of Man ascended up to heaven he was there as the Son of God as he witnesseth himself No man ascendeth up to heaven but he who came down from heaven the Son of Man who is in heaven If therefore he was there by the unity of person whether he had not ascended by property of nature for in the same unity he abode still on earth with men after he had ascended up to heaven Therefore that faith may be exercised in believing because that vital Sacrament appeareth not under a bodily shape it is hid profitably as the soul in the body Last of all The water in Baptism seemeth to be common water and a baptised man What seemeth he but what he was before he declareth this at great length that neither sense nor reason can reach to comprehend this mystery where sense judgeth that water to be an humide liquor cold in substance and which may be turned into air or earth but how by the water and the Spirit a soul is regenerate and forgiveness of sin is given unto this unsearchable mystery neither sense nor reason can attain and nevertheless we must surely believe That the unbodily soul is created by bodily water c. Mark here as Christ's body was not in heaven when he said Behold I am with you and yet even then he was in heaven wholly in respect of his person so now his body is in heaven and not on earth where notwithstanding he is personally Again mark We have here an union of the water and the Spirit to the regeneration of the soul but who ever thought that that water is the Spirit or that the thing signified is corporally or locally in the water or who can imagine that the body is turned into the soul when the body and soul are united And yet Adelman writeth that the union of bread and wine with the body and blood of Christ is like to these two unions to wit by these comparisons he would shew that though the elements remain still the same and Christ's body be always in the heavens till he come again to judge yet there is a real and sacramental union twixt the sign and the thing signified and that the faithful certainly communicate of both together What answer Berengarius did return to his con-disciple we cannot finde But he wrote an Epistle to the forenamed Lanfrank declaring the abuses of the Sacrament and commending the book of John Scotus on that question And he wrote expresly that the body of Christ is not in the Sacrament but as in a sign or figure or mystery He spake also in his preachings against the Romish Church in the doctrine of Marraiage and necessity of Baptism Io. Oecolampad epist lib. 3. fol. 154. print at Basil anno 1536. And Bellarm. in praef before his Books de Pon. Rom. witnesseth that Berengarius called the Church of Rome the Malignant Church the Council of Vanity and the Seat of Satan and he called the Pope not Pontificem vel Episcopum sed Pompificem Pulpificem It happened that Lanfrank was not at home and the Convent opened the Letter of Berengarius and sent it with a Clerk of Rhemes unto Pope Leo IX The Pope summoned a Synod at Verceles Berengarius was advised not to go himself but send some Clerks in his name to answer for him The two Clerks were clapt in prison Scotus was condemned 200. years after his death and the doctrine of Berengarius was condemned yet nothing done against his person at that time because many favored him Lanfrank was now a pleader for him but he was commanded by the Pope to answer him under no less pain then to be as great an Heretique as he Lanfrank following the sway of the world for afterwards he was made Bishop of Canterbury performed the charge In that Book he sheweth that Berengarius in the words of Institution This is my body did appoint them this that is this bread and the bread remaineth saith he bread so that it becometh what it was not to wit the body of Christ sacramentally Even as Ambrose said The Sacrament consisteth of two things one visible another invisible the thing signified and the sign which thing signified if it were before our eyes on earth it were visible but since it is lift up to the heavens and sitting at the right hand of the Father it cannot be brought until the time that all things be restored Again Lanfrank saith Thou believest the bread and wine of the Lord's Table to remain unchangeable in respect of the substance that is to have been bread and wine before the consecration and to be bread and wine after the consecration that they are called the flesh and blood of Christ because they are celebrated in the Church in remembrance of his flesh which was crucified and of his blood which was poured out of his side to the end we being admonished thereby may call to minde the Lord's passion and when we call it to minde we should incessantly crucifie our own flesh and the vices and infections thereof What absurdity could be in these words worthy of so many curses and what was against the Scriptures But Lanfrank hoping to catch some advantage by these last words as if Berengarius had said These signs are naked signs he did beat the air and nothing impugned the true doctrine of Berengarius for this is the special argument of Lanfrank against him The doctrine of the Apostles ordained to be preached that the flesh and blood of our Lord Jesus Christ is eaten with the mouth of the body and with the mouth of the
Book Castigatio in Ecclesiasticum Ordinem he distinguisheth Church-men into Bishops or Priests as he speaketh and the Clerks of the first sort he expoundeth the first part of the third Chapter of 1 Tim. and he expoundeth the second part of the Clerks and from that Chapter he convinceth them both He nameth no other degree of Church-men but certainly he had named them if any other had been among them because he speaketh so distinctly of the several ranks of men both in State and Church He calleth the first sort oftest Sacerdotes simply but never Episcopos unless he add sive Sacerdotes The book is in Bibliotheca Patrum de la Bigne We may conclude then the ancient Britans had no Church-men above the degree of Priest-hood Now if that were added which followeth in this Chapter concerning Ireland we have found four National Churches that have been governed without Prelates to wit the Affrican ancient Britan the Scots and Irish some for the space of 500. years yea untill the Britans were subdued by the English and some for the space of 1000. or 1100. years And we have found that there was a Church-Council consisting partly of Rulers who were not Teachers besides that Ambrose and others testifie that such were every where Yea and in Rome it is most probable that the first Teachers Of the first Bishops of Rome were of equal Authority I say probable because Histories are not clear in this point Epiphanius Haeres 27. saith Peter and Paul were the first Bishops there but whether Linus and Cletus were Bishops there while the Apostles were alive I cannot well say It may be saith he because the Apostles went into other Nations to preach and Rome could not be without a Bishop for Paul went into Spain and Peter did oft visit Pontus and Bithynia and possibly when Clemens had refused I cannot say it certainly and Linus and Cletus were dead he was compelled to take the Bishoprick So conjunctuarily writeth Epiphanius Jerome in Catalog Scriptor saith Clemens was the fourth Bishop and he nameth Peter but not Paul Linus and Cletus but saith he many Latins say Clemens was next unto Peter Theodoret on 1 Tim. 4. saith They say Linus did succeed unto great Peter Io. Naucler in vol. 2. Generat 3. saith In the year of our Lord 70. Linus succeeded unto blessed Peter although blessed Peter had ordained that Clemens should succeed but Clemens considering that it was an ill example that one should succeed his Successor he renounced the Papacy and Linus was chosen then Cletus and fourthly Clemens Rufinus in praefa before Clemen Rocognit saith Some do ask seeing Linus and Cletus were Bishops of Rome before Clemens how could Clemens writing unto James say that Peter had given unto him the Chair of Teaching we have this reason of it Linus and Cletus were Bishops of Rome before Clemens but while Peter was alive they had the charge of the Bishoprick and Peter fulfilled the Office of Apostleship Dion Petavius a Jesuit in Rationa par 1. lib. 5. cap. 5. saith When Peter was killed by Nero Linus governed the Church of Rome as ancient writers affirm and they assign unto him eleven years two moneths and some days so that he died in the year 78. Unto him succeeded Cletus whom Irenaeus calleth Anacletus and he sat twelve years and seven moneths and suffered martyrdom ann 91. and Clemens was his Successor The Jesuit Io. Hart in Collog cum Io. Reynold c. 6. se 4. affirmeth That Peter before his death ordained onely Clemens to be his Successor Others have other opinions as it is in Collog ca. cit se 3. therefore I said Histories are uncertain in this point albeit a great part of the Romish faith is grounded upon it but it is most probable that Clemens Linus Cletus and Anacletus were Sympresbyters and the writers in following Ages speaking conformable to their own practice do name some one and some another But it is more certain that others were the first preachers of equal Authority at Rome then that any of these four were the first preachers there That Peter or Paul were Bishops of Rome it is not probable because they were Apostles and did the work of their Apostleship and the Scripture sheweth their diligence from time to time and it is certain that in the mean while other preachers were at Rome whom Paul saluteth Rom. 16. Aquila Epenaetus Andronicus Junias c. these he calleth of note among the Apostles and his fellow-laborers in the Lord. Sedulius saith Whom he calleth fellow-laborers he meaneth in the work of teaching and it is not without reason thought that the Romans believed by their teaching Ambrose or whoever was the Author of the Commentaries saith Those were not idle at Rome for they were zealous in devotion And it is understood that all those whom Paul saluteth came for confirmation of the Romans for which cause he saith that not onely he but all the Churches of the Gentiles give them thanks and he admonisheth the Romans to obey them In 2 Tim. 4. Paul mentioneth Linus to have been at Rome at that time and in the same verse he nameth others before him to wit Eubulus and Pudens which he would not have done if Linus had been their Prelate Wherefore there was a Church at Rome before Peter or Paul came thither as Paul writeth unto them as a constituted Church and testifieth that their faith was spoken of throughout the world c. 1. 8. and their obedience was come abroad unto all men It is certain also that they had many Preachers and other Officers to whom he directeth chap. 12 6 7 8. nor can any man prove that those Preachers had superiority one over another therefore it deserveth consideration Whether the Roman Church was not once constituted with purity of Teachers and Whether the Church of Antioch was not of the like constitution See and consider Acts 13. 1. and many Elders or Bishops were at Ephesus Acts. 20. 17 28. and so at Thessalonica 1 Thess 5. 12. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Revel 2. will not prove any imparity seeing it is attributed unto all Priests generally Mat. 2. 7. and the the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is too weak a foundation for such a building seeing it implieth not always a singularity but often an indefinite thing and answereth unto our particle a or an oftner then unto the particle the and so it may well be translated there To an Angel seeing many Bishops were at Ephesus And this putteth the question out of all doubt to me that as the Scripture is the first and main foundation commanding to Ordain Elders or Bishops these are one in Scripture-language in every Church Acts 14. 23. or in every Town Tit. 1. 5. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clemens Bishop of Rome in his Epistle ad Corinth So for Practice and History it cannot be shewed that when the constant Moderators were appointed under the name of
Tribute and understand it as an indignity unto himself and his Realm The Pope was moved with the argument of his purse and restored the Bishop to his own and gave him a Palle Such was the custom in those days and until this present time in Germany France and Spain that albeit the Prince do principally name the Bishops yet they cannot be admitted unless they go to Rome for their Palle which custom is a burden to the Nations and bingeth no small gain to Rome Cumi Ventura in Thes Polit. Discepta de Vrbe Rom. 8. In this Century as reckoneth Sir Hen. Spelman in Concil were compiled Ecclesiastical Laws the Ecclesiastical Laws which go under the name of Aelfrick unto Wulfin Bishop among which are these I say unto you Priests I will not suffer your negligence in your Ministery but in truth I tell you what is ordained for Priests Christ himself hath given an example of Christian institution and purity of life or chastity therefore all who will walk with him in his way have forsaken all earthly things not looking unto their wives wherefore he saith in his Gospel Who hateth not his wife is not worthy to be my disciple C. II. After the ascension of Christ the departure of his Venerable Apostles so great a persecution was raised on earth that the Ministers of God could not meet in a Synod because the heathens lay in wait for them until Constantine having the Government of the earth became a Christian In many words there is condemned the marriage of Bishops and Priests and also second marriage and then C. X. it is said There be seven degrees in the Church Ostiarius Lector Exorcista Acoluthus Sub-Diaconus Diaconus Presbyter C. XVII Presbyter is the Missal Priest or Elder not for his age but ancient wisdom it is his office to consecrate the body of the Lord in the Sacrament even as our Savior hath ordained he should lead the people into the faith both by preaching and exercising the holy Ministery chastely being a pattern unto Christians and not living after the maner of Laicks There is no difference twixt a Bishop and a Priest but that a Bishop is appointed to give ordination and to visit or have care of things belonging unto God which may not be permitted unto the multitude they have both the same Order albeit in this respect the Bishop is more worthy C. XVIII There is no other Order in the Ministery of the Church but these seven Monks and Abbots are of another sort and not to be reckoned with them nor have they the name of any order and nevertheless they are called holy Orders and they lead the souls of their Priests unto blessedness if they abide holy C. XXIII A Presbyter or Mass-Priest should on Sundays and Mass-days teach the People in English the understanding of the Gospel and the Lord's Prayer and the Creed and that they learn the Creed or Christian Confession by heart as the Lord commandeth by the Prophet saying They are dumb dogs that cannot bark they must therefore bark and exhort the People lest we destroy them for want of teaching C. XXVII A Presbyter should not sell his Ministery C. XXVIII Nor pass from one Church to another for gain C. XXIX Nor be a drunkard C. XXX Nor a Merchant nor a Lawyer nor bear weapons The same Author hath a Letter of Pope Nicolaus unto King Edward called the Confessor where it is said It is clear that the Kings of England for their reverence and devotion which they have given to blessed Peter have flourished in glory and honor and by his defense they have obtained glorious triumphs by the merits of which blessed Apostle the Almighty God may bring to pass your desire and confirm unto you the Empire of your Fathers Kingdom We commit unto you and the Kings your Successors the advocation and maintaining of that place speaking of the Abbey of Westminster that Edward had re-builded and enlarged and of all the Churches in all England that in our place Vice Nostra Note here He would have the King to be his Vicar and not alone but Ye with the advice of Bishops and Abbots may ordain every where things that are just knowing that for these things you shall receive reward from Him whose Kingdom and Empire shall have no end The same Author page 571. saith The Ecclesiastical Laws of Maccabaeus King of Scots Note here an error in the name Maccabaeus for Macbeth of whom Buchanan saith lib. 7. In the beginning he made good Laws both many and useful which now are not known or are neglected taken out of his Register are these One who is entered into Orders call thou not before a profane Judge if he be summoned and appear do not thou judge him but remit him unto the holy Rulers Give willingly the tenth part of all the fruits of the ground unto the Pastors of the Churches and worship God continually with vows and oblations Who being accursed shall contemn the Authority of the Church for a whole year and shall not reconcile himself let him be accounted an enemy of the Realm and if he continue two years in that contumacy let him be forfaulted of all his goods If any shall accompany as a servant another man by whose charges he is not dayly sustained either unto the Church or publique Convention or a Market let him want the head Boet. Hist li. 12. hath these and others of his Civil Laws 9. Anselm an Italian was transported against his will as saith M. Fox in Act. from the Abbey Becheloin in Normandy unto the See of Canterbury This is he who said He had rather be in hell without sin then in heaven with sin A man of special note in his time for as Gul. Malmesbu de gest Anglo pontif li. 1. reporteth when the Greeks disputed at Barri against Pope Urban concerning the procession of the holy Ghost the Pope cried aloud Father and Master Anselm where are you come now and defend your Mother the Church And when they brought him into presence Urban said Let us take him into our world as the Pope of the other world He wrote many books The doctrine of faith in Century XI which to this day are commonly in hands and declare the doctrine of the faith as it was then professed In the general is a remarkable passage in lib. 1. epist 68. according to the Edition of the Jesuit The. Raynaud directed unto Lanfranc saying Concerning those things which are said in that little book you do by a wise and wholesome advice admonish to consider more exactly in the ballance of the minde and to confer with the Learned in their holy books and where reason faileth to confirm them by divine Authority I have done so both before and since I have received your fatherly and loving admonition so far as I could for that was my intention through all that disputation to assert nothing at all but what I saw undoubtingly might be
qualification of his person for the most part but onely who will be content with the least wages and then these Vicars devise many ways to extortion the people Parishes are bestowed for the most not in a godly way but upon entreaties and acquaintance unto persons that are altogether unworthy and are not able to rule souls and which is worse there is great slackness in many Prelates that they do not chastise Parish-Priests albeit in their uncleanness and notorious crimes they be bad examples and occasions of perdition unto their Parishioners or if they do censure them in the purse they suffer them to continue in their sin Cap. 12. Because many Prelates are lukewarm alas in these things that belong unto God yea and are contrary unto all good almost it seemeth that they are no way expedient In late times two Emperors were deposed in Councels for temporal dammage they had done unto the Church how then can the Church dissemble that a Prelate which doth innumerable evils unto the Church and is altogether unfit for government of souls should be deposed solemnly it is greatly to be feared that for their dissembling and tolerations the wrath of God will be poured on the Church The Compiler of the Councels thinketh this book was written in the twelfth Century and some of these passages seem to agree Catalo test ver lib. 14. 26. Henry Arch-Bishop of Mentz was dilated at Rome for speaking against An example of iniquity revenged the tyranny of the Popes he sent Arnold one of his Clergy to make his Apology and he turned his accuser and did so by money prevail with two Cardinals that they were sent to examine the cause When they came into Germany and had cited Henry they would not heat his answer but deposed him and put the same Arnold in his See Then said Henry unto the Cardinals If I had appealed unto the Apostolical See against their unjust proceedings the Pope possibly would not have regarded me and nothing had accrewed unto me but labor of body loss of my goods and grief of minde therefore I do appeal unto the Lord Jesus Christ as the most righteous Judge and I charge you to answer me there before the highest Judge for ye have not judged righteously but as it pleased you being corrupted by money They answer When you go first we will follow Not long thereafter Henry dieth and when the Cardinals heard thereof the one said to the other merrily He hath gone and we will follow in time Within few days the one going to ease himself all his bowels gushed out and the same day the other began to bite his own fingers and was choaked These things were reported abroad and every one said Blessed be God who hath avenged the injury that was done unto the innocent man Immediately the same Arnold was killed in an uproar and lay unburied some days upon the street Ibid. ex Conradi Chronic. Mogunt 27. Peter Abailard trusting in Philosophy spoke and wrote against the Abailard's heresies Trinity and against the office of Christ Bernard in Epist 192. ad Guido saith That in the doctrine of the Trinity he is an Arrian of grace a Pelagian of the person of Christ a Nestorian He was summoned to answer in a Councel at Soisson where he did appear but would not answer and onely did appeal unto the Court of Rome and did glory that his books had found acception there The Bishops did note and condemn his errors and the sentence against his person they did refer unto the Pope Innocentius Ibid. Epist 191. His errors are more particularly though not all expressed in Epist 190. thus While he professeth to give a reason of all things he adventureth above reason against reason yea and against the faith for what is more against faith then that he will not believe what he cannot comprehend by reason and expounding that of Eccles 19. He that is hasty to give credit is light minded he saith To credit hastily is to give credit before reason whereas Solomon speaketh it not of faith in God but of natural credulity among men for blessed Gregory denieth that to be faith which hath experience in human reason and the Apostles are commended in that they did follow the Redcemer at his simple command and Mary is commended for preveening reason by faith as Zacharias was punished that he would have reason ere he would believe 2. He saith God the Father is full power the Son is some power and the holy Ghost is no power and that the Son is in respect of the Father as species ad genus or a man in respect of a living wicht or a brazen seal unto brass Is he not here worse then an Arrian who can endure him 3. He saith All the teachers after the Apostles agree in this that the divel had power over man because man of his own accord did yield unto the divel for say they If one overcome another he who is overcome becometh servant unto his victor and therefore said he as the teachers say the Son of God became man that man which could not be delivered any other way might be made free again from the divels power by the death of an innocent But it seemeth unto me said he that neither the divel had ever power over man but as a Gaoler by the permission of God nor did the Son of God assume flesh to deliver man All men say so saith he but I say not so What then what hath the Law what have the Prophets the Apostles and Apostolical men declared unto us but that God was made man to deliver men art thou not ashamed to say that they all think contrary unto thee when they all agree together but though an Angel from Heaven shall teach another Gospel let him be accursed Let him learn then that the divel not onely had power but just power over men that consequently he may see also that the Son of God came in the flesh to deliver men And albeit I say that the power of the divel was just yet I say not that his will was just wherefore not the divel invading nor man deserving but God delivering is just for one is said to be just or unjust not according to his power but his will wherefore this power of the divel albeit it was not justly purchased but wickedly usurped yet was permitted justly And so man was justly held captive yet so that justice was not in man nor in the divel but in God and man was justly condemned but was mercifully delivered and yet so mercifully that there wanted not justice even in delivering him seeing such was the mercy of the Redeemer that which was suitable unto the remedy of delivering he did shew justice rather then power against the invador For what could man the servant of sin and slave of the divel do of himself to recover righteousness that he had lost therefore the righteousness of another is imputed unto him which had
of our Lord 1000. until the year 1300. CENTURY XIII CHAP. I. Of POPES I Begin this Century at the Popes because the times are changed and I must change with the times in the former Century the Popes were first exalted above the Emperors 1. INNOCENTIUS the III. being thirty years old was chosen Pope Ian. 3. 1198. In his time the Empire was weak and a great Schism in Germany as followeth whereupon the Pope made his More advantages for the Pope advantage and the Authority of the Papal Chair and errors in doctrine waxed then wonderously Frederick was yong Kings and Princes every where were at variance so that there was none to stay the ambition of Innocentius From the Empire he took Romandiola Ravenna and other Lands pretending that these did belong unto St. Peter Io. Naucler At that time he obtained two Decrees which did much serve unto the advancement of the man of sin one So oft as Princes are at variance or shall endammage one another the cognisance of their cause shall appertain unto the high Priest of Rome Another So oft as the suffrages of whatsoever Electors shall be equal and no greater agreement interveening the Pope may determine as he pleaseth These two were registred in the Decretals lib. 1. tit 6. de elect c. Venerabilem The former was made upon occasion of variance betwixt France and England and the other in favor of Otho Duke of Brunswick P. Mornay in Myster Unto these a third may well be joyned When the Imperial seat is vacant the Roman high Priest shall have the administration and exercise the Imperial power until another Emperor be chosen Clement Pastoral de sent re judic near the end Out of these the Canonists do conclude that the Pope is Lord of Christendom But the Jesuits say Not so for the Pope succeedeth not into the Empire in all things but only in discerning in such causes as appertain unto the Emperor and may not be delayed Bellarm. de Rom. Pont. lib. 5. cap. 5. The works and writings of Innocentius shew yet more of his pride In his first Sermon on the feast of St. Silvester he saith The Roman high Priest in token of Empire weareth a Globe and in token of Priesthood a Mitre but he weareth the Mitre at all times and every where but not so the Globe because the Priestly Dignity is first and worthiest and largest for the Priesthood went before the Kingdom among the people of God as Aaron was before Saul God speaking of Priests and Kings calleth the Priests gods and the Kings Princes saying Thou shalt not rail on the gods nor speak evil of the ruler of the people Exod. 22. And whereas he saith of the King Be subject unto all ordinance of man whether the King c. he saith of Priests unto Jeremiah I have set thee over Nations and Kingdoms to pull up and to cast down to plant and to build and unto Peter in the singular number Thou art Cephas that is Thou art the HEAD in which are all the senses The deep Sea of which Christ said to Peter Lanch into the Sea is Rome which had and hath the primacy of all the world as if he had said Go to Rome On the anniversary day of his Coronation Sermon III. speaking on these He is the Bridegroom who hath the Bride and speaking unto his Cardinals saith Am not I the Bridegroom and each one of you the Bridegroom's friend certainly I am the Bridegroom for I have a noble rich high comely chaste lovely and sacred Bride the Roman Church which as God hath ordained is the Mother and Mistress of all believers She is older then Sara wiser then Rebeca more fertile then Lea more aimable then Rachel more devout then Anna more chaste then Susanna more couragious then Judith and fairer then Edissa many daughters have purchased riches but she surmounteth them all with her is my sacramental marriage Have ye not read that Abraham had a wife Sara and she brought in her maid Agar unto him nor did he for that commit adultery but discharged his duty so the Pope hath his wife the Roman Church which bringeth unto him other Churches that are subject unto her that they may receive from him due provision because how much is paid the more is owed but this is done in the spirit and the other was done in the flesh because the spirit quickeneth the flesh profiteth nothing c. In another place he saith The Church of Rome should give the debt of reverence unto none but unto the Priest of Rome who under God hath none above him Behold the Beast and the Roman distinguished The high Priest of Rome hath the Roman Church for his Spouse who bringeth unto him other Churches that are subject unto her Thus of all the Popes Innocentius would be the first corrival of Christ Bellarmin would excuse this blasphemy by a distinction of the principal and the subaltern husband De Ro. Pon. lib. 2. cap. 31. But he considered not what Thomas de Corsellis as Ae. Sylvius reporteth de Concil Basil said publickly in that Councel We call the Church the Spouse of Christ and the Pope his Vicar but none appointeth such a Vicar that he will subject his Spouse unto his Vicar And the Author of the Book De squalore Ro. Curiae Oraeus calleth him Lurgius printed with Petrus de Alliaco at Basil An. 1551. saith The Church hath not two heads but one and this is Christ and not his Vicar whom Christ hath appointed to be an attendant on his Spouse and not the husband Vsser de Eccles statu cap. 9. Behold yet the novations of his doctrine In the year 1215. he assembled a Councel at Lateran there were as Garanza saith the Patriarchs of Constantinople and Jerusalem Metropolitans 70 Bishops 400 Abbots 12 Priors 800 the Ambassadors of the Greek and Roman Empires Orators of Spain England and Cyprus Here the Pope intended to establish many particulars some good and some bad but saith Platina nothing could be openly established because when the Canons were read some called them tolerable and others called them grievous Mat. Parisien who was living as that time saith The general Councel which at the first had great shew after the Papal maner ended in laughter and derision and all that came thither were deluded These Canons were inserted among the Decrees of the five Books of Decretals after they had been reformed by himself as Jo Cochleus testifieth in his Epistle before the Acts of this Councel he collected them and first sent them to be printed by P. Quintel An. 1537. as if they had been the Acts of the Councel but there he sheweth that these Acts were framed or at least reformed after the Councel which saith he any man of judgement may perceive by the XXIX XXXIII and LXI Chapters where is a reference unto the Lateran Councel We have seen that under Pope Nicolaus the II. it was decreed that the body of Christ is
Emperor gave unto him pastorale pedum and so without consecration he administred until Nicephor Bishop of Mozylle came Legate from the Prince of Aetolia and the Bishop Debrenus from Macedonia about some other business then by advice of George Andronicus designeth Germanus a Monk to be Bishop of Heraclea and by these three the Patriarch was consecrated Nevertheless the contention ceased not yet but the Emperor being wise and desirous to make peace with the least offence of either party he calleth a Synod at Atramylium there after little jangling both parties agreed that their several reasons should be written in two several books and the decision should be committed unto God by fire and miracle so when they had watched all night and prayed unto God both books were cast into a fire in the midst of the Church on a Sunday both parties waited that their book should be preserved but both were burnt this was the sentence of God and his deciding of them who troubled the Church untimously and would refer a serious matter unto a foolish trial From thence they all subscribed unto the Patriarch nevertheless they who had suffered under Michael did now so domineer that all the other Bishops and Priests were removed from their places and the Bishops commanded their inferiors to take the priestly habits from them and trample their garments on the ground with these words He is unworthy and after they had buffeted them they thrust them out of the Churches even albeit the other party professed repentance But as Nicephorus saith lib. 6. they who were so unmerciful suffered afterward just punishments none of them died in their own place and being also most shamefully removed they ended their lives in sorrow Especially the forenamed Becus wrote Apologies and desired to be heard in a lawful Assembly The Emperor considering that reproaches sometimes had just grounds and sometimes were altogether false yet in time are wont to breed factions called the Clergy with some of the Nobility into his Palace and there Becus coming from his prison was permitted to speak and pleaded so eloquently that many of his hearers were perswaded The Patriarch and Muzalo magnus Logotheta refuted his eloquence with strong reasons and Becus was sent again in banishment into a little Town of Bithynia After this the Patriarch set forth refutations of the opinions of Becus and he spake very bitterly against him some Bishops and Priests by their published writings did admonish the Patriarch to change his style if he would prevent danger and the like reproaches he took this admonition to proceed of envy and was the more stirred to write and heap disputations upon disputations thinking to stop the mouthes of adversaries the more he writeth invectively the more of his own Clergy begin to mislike him but he regardeth nothing till Chilas Bishop of Ephesus and Daniel Bishop of Cizicum whom he had advanced and esteemed above others became his avowed enemies in the same cause then he thought upon the example of Julius Caesar resisting all his adversaries but in grief yieldeth unto Brutus and Cassius so he quiteth all jars and disputes he dimiteth his charge and entereth into St. Marie's Hodegium or Monastery Chilas and Daniel drank also of the same cup for their Clergy rose against them severally and dilated them unto the Emperor and to other Bishops for crimes worthy of deposition The Emperor summoneth them unto Constantinople they elude his summons with delays but they did finde the Emperor's secret dislike more noisome then open anger and they were dispised of all their colleagues and brethren nor were they answered in their revenues and so died in sorrow Nicep Gregor lib. 6. The same Andronicus took pleasure in Astronomy and began to think on the right keeping of Easter Therein Nicephorus Gregoras the Historician shewed his skill and did demonstrate by Astronomical reasons that the day of Easter was changed from March 25. unto the 17. day Many did deride the ostentation as they did judge of Nicephorus that he had not gotten licence to speak if the Emperor had not commanded them silence His reasons were taken from the vernal equinox and the first full Moon thereafter The Emperor was perswaded of it and would have had it amended but he did fear that the unlearned would be offended and the Church be divided and he said It were not an easie matter to go through the Empire and the Islands and to inform them in such ascruple but some would keep one day and some keep another therefore it is better to continue in such things as they were received Gregor lib. 8. 9. ADOLPH Count of Nassaw was next Emperor by the policy of the Bishop of Mentz for he dealt privily with the Electors and perswaded them to refer their suffrages unto him and he named this Adolph He sought not confirmation from Rome He was faithful unto the Empire for he did not enrich his own children but did enlarge the revenues of the Crown by conquering the Princedom of Misna and other Lands In time of the wars betwixt France and England he was for England and all the Electors were for France and therefore they conspired against him saith Io. Naucler and they dethroned him Albert the Son of Rodulph was chosen they fought a bloody battel before Albert was Crowned and Adolph was slain All the Authors of the insurrection were remarkably punished within a year to wit both the Bishops and the Counts and Albert though he lived some years yet was slain by his own Brother Idem The death of Adolph and the time is marked in these verses Anno milleno ter centum ter minus uno In Iulio mense Rex Adolphus cadit ense Per manus Australis praecessit machina talis CHAP. III. Of divers Countreys 1. PLatina in Honor. III. writeth that then were earthquakes so great and A general description of this Century fearful that in the mountains Salvii five thousand men and women were smothered by ruine of houses and falling of stones off hills and in the days of Gregory the IX was inundation of waters Tibris overflowing his banks brought great harm and men were so plagued with pestilence that scarcely the tenth person was preserved then was a strange eclipse of the Sun and Stars seemed to fall But these days were more miserable for spiritual plagues for the misty ignorance of former times became more foggy people and nations were wonderously deluded with strong delusions of the man of sin No peace in the world almost and the blood of Christians was shed every where and for the most part by procurement of the Popes partly under the shew of holy wars and partly under pretence of heresies as will yet more appear For 2. Then came the locusts out of the bottomless pit of whom the first was The Dominicans and Dominicus Calaguritanus a Spaniard the Father of Fratres Praedicatores or black Friers who were also called Jacobines and Dominicans Petrus Auratus one of that
Purgatory was not known and then it was believed by some by degrees partly by revelations and partly by Scriptures and so at last it was believed generally by the whole Church we may easily understand some cause of pardons Seeing then Purgatory was so lately known who can now admire that there was no use of pardons in the primitive Church c. 4. A fourth device of the Friers 4. Meritum ex congruo condigno was the distinction of merit ex congruo condigno some holding the one part onely and some both parts but it was never universally approved among them seeing always some did abhor to say A man by his merits is worthy of the Kingdom of heaven Of which number were Guiliel Parisien Jo. Scotus Gregorius de Arimino Biel c. This particular leadeth to another consideration Their contrary doctrines of these Friers that as they do differ in degrees the latter sort for the most part being worse or more erroneous then their fathers and ready to produce a worse generation so they did and still do differ in contrary opinions for they preach not Christ of good will saith Agrip. de vanit scien cap. 97. but for contention so that there is more hope of agreement among Philosophers then among these School-men seeing they have darkened and killed all maner of Divinity with opinions of men and new errors c. and the posterity sweareth into the words or tenets of their Master and they are led captive by his opinion so that they will not yield unto contrary reasons nor Scripture This is clear by the families or Sects of Thomists and Scotists striving the one against the other not in Philosophical or indifferent points but in matters of greatest moment As for example 1. Thomas saith A man is accepted of God not for his vertue but by the grace of God which is the fountain of these vertues In 2. Sent. Dist 26. q. 1. ar 4. But Capreolus on that place bringeth Scotus Durand and Aureolus holding the contrary 2. Thomas saith A man deserveth glory ex condigno 1 2. qu. 114. ar 3. yet to make this smooth he hath devised that distinction that a work deserveth either as it proceedeth from free-will or as it proceedeth from God's grace and so on that part of Rom. 6. Jâ—ct 4. he saith If good works be considered in their own nature or as they proceed from mans free-will they deserve not eternal life ex condigno but onely as they proceed from the grace of the holy Ghost But Durand in 2. Sent. Dist 27. qu. 2. refuteth both the tenet and that frivolous distinction 3. Thomas proveth that a man cannot understand supernatural things without the light of grace In 2. Sent. Dist 28. qu. 1. ar 5. But Durand on that place striveth for the contrary 4. Thomas saith No man in this life without habitual grace can eschew all and every sin 1 2. qu. 109. But Scotus holdeth the contrary In 2. Sent. Dist 28. 5. Thomas saith None without the help of God can sufficiently prepare himself unto habitual grace loc cit ar 6. and there he declareth what it is to prepare himself to wit to turn unto God as he which hath his eyes turned from the Sun prepareth himself to receive the light of the Sun when he turneth himself unto the Sun Against this doth Durand dispute in 2. Sent. Dist 28. qu. 5. 6. Thomas saith Grace differeth really from vertue as the soul from the faculties in 2. Sent. Dist 26. qu. 1. ar 4. Scotus holdeth the contrary on that place 7. Thomas holdeth that want of original justice in babes is a sin ibid. Dist 30. qu. 1. ar 2. Durand on that place holdeth the contrary 3. Thomas saith Original sin cannot be properly called a quality or absolute form inclining to ill actions 1 2. qu. 82. ar 1. Gregor de Armi. on 2. Sent. Dist 30. qu. 1. ar 2. teacheth that according to Augustin original sin is a positive quality or carnal concupiscense by which man is inclined to sin actually 9. Thomas holdeth that every action of man if it be evil is properly a sin 1 2. qu. 21. ar 1. Gregory in loc cit holdeth the contrary 10. Thomas proveth that every act of man as it is an act is from God De malo qu. 3. ar 2. Capreolus on 2. Sent. Dist 37. qu. 1. ar 1. bringeth Durand Gregory and Aureolus disputing in the contrary 11. Thomas teacheth that to the goodness of an action is required the goodness of the matter and of the form and intention Capreolus on 2. Sent. Dist 38. bringeth sundry School-men holding that the goodness of intention is not necessary 12. Dominicans generally hold that the Sacraments do work grace after the maner of a knife cutting and framing a thing and not a vessel containing grace But the Franciscans deny all effective power in the Sacraments but bring the vertue of them from the onely power of God's promise so oft as the Sacrament is administred They do agree in the opere operato and differ in the maner Concil Trident. lib. 2. 13. Dominicans held that the Sacraments of the old Testament did not confer but onely fore-signifie grace which was to be given after the sufferings of Christ The Franciscans held the contrary ibid. 14. Thomas par 3. qu. 75. ar 4. saith It is necessary to believe that the body of Christ is in the Eucharist by the change of the substance of the bread into it But Bellarmin De Euchar. lib. 3. cap. 23. saith Scotus held that transubstantiation was not thought a doctrine of â—aith before the Lateran Councel and that there is not express Text of Scripture which without declaration of the Scripture can convince one to admit transubstantiation Certainly the opinion of Thomas was according to the sense of the article which Innocentius the III. did decree and howbeit the Romanists hold still the word transubstantiation yet they are all for the most part fallen upon another conceit that the substance of the bread evanisheth or is annihilated and the body of Christ cometh in stead of it And hence ariseth many questions among them as whether the body of Christ be eaten with the teeth and go into the belly whether the wicked do eat the body of Christ They who will read any School-man on Lombard Lib. 4. Dist 10 11. will finde many such questions concerning the Sacrament In a word all the huge volumes of Thomists and Scotists upon the Sentences are so many monuments of controversies betwixt antagonists in the Romish Church as lately Dr. T. Mortan hath proved the Protestant faith by testimonies of these School-men or as he speaketh even the enemies being judges Therefore all the boasting of Papists concerning the unity of their Church is indeed but to delude them which are not acquainted with their books Thus the Church was pitifully divided with these Sects and when the disciples of these School-men went abroad to preach one
premunitions resignations in favors commenda's dispensations of age of order irregularity and bodily faults Item the tribute for the favor of expectations from devolutions from Benefices ere they be vacant for priviledges and exemptions of not visiting agreements of reconciled persons transactions that are made with the Pope's good pleasure for exchange of Benefices with dispensation Episcopal mandats expeditions in forma vel ratione congrui for creating Prothonotaries and Notaries Apostolical for letters of colleagues or fellow-helpers for letters of lesser or higher justice for Dignities Secular and Ecclesiastical for new foundations or change of the ancients for reduction of Regular Monasteries into the condition of Secular for restitution in integrum for the fruit to be had in time of absence for legitimations for porcative altars for non obstantiis for dispensations to Secular Canons for revocations and ranversings for tolerations of concubines usually termed Toleramus for rescriptions unto pleas c. Of this merchandise is a Papal book with this inscription Taxa Cancellariae Apostolicae cum Notabilibus juxta stylum hodicrnum Curiae Romanae In this book is a sentence exprest in these words And note diligently that these favors and dispensations are not granted unto poor folks And what gain is amassed of these particulars take an example from the grievances of the Parliament of Paris which they did present unto King Lewes the XI and which was translated into Latin and printed three several times cum privilegto Regis Art 72. And that we may demonstrate particularly how much the Realm hath been exhausted of moneys within these three years it is observed that in the time of Pope Pius twenty and more Arch-Bishopricks and Bishopricks were vacant within the Realm and without doubt partly for the annual tribute which they call Annata and partly for the accessory and extraordinary charges from every City 6000. crowns were paid in sum 120000. crown Art 68. More then sixty Abbeys did vake whereof each one hath paid 2000. crowns at least in sum 120000. Art 74. At the same time Priories Deanries Provestries Preceptories and such other Dignities which are not honored with the Crosier were vacant no fewer then two hundred and for each of these Benefices were paid five hundred crowns in sum 100000. crowns Art 75. It is certain that in the Realm are at least 100000. Parishes and there is none of them in which some man hath not obtained some grace or favor expective and for each one of these were paid 25. crowns partly for the expenses of the way or journey partly for writing the Bulls for the non obstantiis prerogatives annullations and other special causes which depend upon these expectative graces as also for the executorial process that were made upon the same graces in sum 2500000. crowns So far the Parliament of Paris Summa summarum is 2840000. crowns This was paid in three years As also it is found that the tax of vacancies accounted in the books of the Camera from Cathedral Churches and Abbeys in France do every sixth year amount to the sum of 697750. lievers besides Prelacies which are not taxed and other Benefices the exactions of which do almost amount unto the same sum Pag. 77. There was a book printed at Paris An. 1520. with the priviledge of the Parliament of Paris on June 6. of the same year with this title Taxa Cancellariae Apostolicae taxa sacra poenitentiariae item Apostolicae where fol. 36. may be seen the prices and merchandise Apostolical of absolutions Absolution for a Monk wearing pointed shoes and a coat tied up 7. s. Absolutions for a Priest that hath confirmed in marriage persons within degrees forbidden 7. s. For him that hath known a woman within the Church and hath committed other villanies 6. s. For a Priest that hath married persons privily and hath been present at their clandestin weddings 7. s. For a Laick who hath stolen holy things out of a holy place 7. s. For him which hath carnally known his mother sister or his kinswomen by blood or marriage or his godmother 5. s. For him which hath defloured a virgin 6. s. For perjury 6. s. For a Laick which hath killed an Abbot or any Priest inferior unto a Bishop or a Monk or Clerk 7 8 or 9. s. Absolution for the murther of a Laick by a Laick 5. s. For a Priest Dean or Clerk when his supplication is signed with Fiat 18 or 16. s. For him which hath killed his father mother brother sister wife or any kinsman being a Laick because if any of them were a Clerk the murtherer is bound to visit the Apostolical See 5 or 7. s. For a man that hath smitten his wife so that thereupon she hath a mischance or hath brought forth before the time 6. s. For a woman which hath taken any drink or done any other thing to destroy her birth after it was quickened in her belly 5. s. Is not the condition of Christians miserable and hath need to be bewailed So that Fla. Blondus lib. 3. Romae instauratae hath written truly Now the Princes of the world do adore and worship the perpetual Dictator the high Priest and all Europe almost sendeth unto Rome now greater tribute or certainly equal unto ancient times in so far but as every City do receive Priestly benefits from the Bishop of Rome So far Blondus And that this may be understood I shall adjoyn the words of Suetonius in the life of Julius Caesar where writing of France he saith He brought all France into the form of a Province and laid on them to pay yearly in name of tribute four hundred Sestertium and Eutropius lib. 6. saith the same which sum according to the supputation of Budaeus de Asse The Schism betwixt the Latin and Greek Churches is 1000000. crowns or a Million So far ex Bru. Fulm 10. When the Latins did reign in Constantinople the Greek Church was in some manner made subject unto Rome until the year 1230. at this time the seam-ript coat was rent in sunder upon this occasion A certain Bishop was elected unto an Arch-Bishoprick in Greece and came to Rome to be confirmed but could not obtain confirmation unless he would pay a great sum of money unto Pope Gregory the IX The Bishop detesting simony refuseth and returning without confirmation declareth unto the Nobility of the Land the matter as it was others which had been with him did testifie the same Wherefore all the Greeks made a general separation from the Church of Rome After seven years Germanus Patriarch of Constantinople wrote unto the same Gregory humbly intreating to advise upon some means of unity that the truth on both sides being debated by Scriptures the erring party might be reduced the slander be removed and unity be restored offering also that notwithstanding his old and feeble age he would meet him in the middle way The Pope replieth Christ said to Peter Thou art Cephas the power of judging
the beloved children of their Mother the Church they have made a book not of instruction but derogation not admonishing but biting and because the book is a seminary of great scandal and hath bred much trouble and dammage to souls and hath hindred believers from former devotion and their wonted giving of alms and from entering into that Religion therefore that book which beareth the title Tractatus brevis de periculis novissimorum temporum we condemn as wicked and execrable commanding that whosoever shall have that book he shall burn it within eight days after sight of this our Sentence and pronouncing the sentence of excommunication against all that shall dispise this our command c. That book was burnt quickly at Anagnia 15. Hugo Barchinonensis Cardinal S. Sabinae wrote many books at that time In his preface before Joshua he reckoneth the Canonical Books as they be in the Hebrew and Greek Testaments among the Apocrypha he putteth Ecclesiasticus Wisdom Maccabees Judith because saith he they are doubtful On the Prologue of Jerome before the books of the Kings he saith The Church receiveth the Apocrypha books not for proof of faith but instruction of maners Here it may be marked that as yet yea and until the Councel of Trent the books of Maccabees and such others were not accounted Canonical as also witnesseth Pererius in Daniel lib. 16. and others whom I have named elsewhere As for the 47. Canon of the third Councel at Carthage from which Bellarm. de verbo Dei lib. 1. would derive the Authority of the Divine Canon Baronius ad An. 397. testifieth It was not a Canon of that Synod so saith Binius Annotat. in Conc. Carthag 3. I return to Hugo on Psal 77. he saith Many Clerks are the geâ—eration of vipers they persecute their Mother the Church and so far as they can they slay Christ their Father On Matth. 16. Upon this rock i. e. upon this foundation and that rock is Christ 1 Cor. 10. none can lay another foundation but that which is laid even Christ Jesus On 2 Tim. 3. All Scripture that is the holy Scripture which containeth all things necessary unto salvation is perfect therefore it hath the priviledge to be called The Scripture by an antonomasia Catalog test ver lib. 16. Pope Alexander deposed him Naucler gener 42. 16. Humbert de Romania fifth General of the Dominicans about the year 1250. wrote a book De ratione tollendi schisma inter Graecos Latinos In par 2. cap. 11. he saith The cause of the Schism was the intolerable burthens of Popes in exactions excommunications and statutes Catalog test ibid. 17. Pope Honorius the IV. sent John Bishop of Tusculo into Germany Germany against the Pope to exact from all Bishops Priests and Abbots the fourth part of all their substance for five years unto the maintenance of his Soldiers against Peter King of Aragon For this cause a frequent Assembly conveened at Wirtzburgh the Emperor Rodulph came there When the petition was propounded the Elector of Colein refusing did appeal unto a general Councel when he was alledging his reasons the Legate interrupted and threatened him with the Pope's curse Then all the Priests and Monks scoffed at the Legate and began to buffet him that if the Legate had not commanded his Marshal to convey him away he had not escaped with his life Then Probus Bishop of Tull. said How long most dear Colleagues shall those vultures of Romulus abuse our patience I will not say our foolishness how long shall we endure their wickedness avarice pride and luxury this most wicked sort of Masters of Synagogues will not cease till they bring us all into poverty and wretched slavery By our jars this malady waxeth by our differences these rogues are safe so long as they command we shall never have peace nor piety Lately they raised the Saxons and Suevians one against the other those instruments of Satan or Antichrists have sown the seeds of discord in Germany When Conradin a yong man of very good hope was seeking according to the Law of nature the inheritance of his Fathers they circumvented him with fraud and killed him most cruelly He rehearseth many such tricks done by the Popes then he saith As twelve years ago Gregory the X. dealt with the tenths the same will Honorius the IV. do with the fourths That he might strip us of our gold he armed the Turks against us and this Pope is more desirous of tribute then of our welfare Those Satans speak of light and intend darkness to deceive the people and that they regard not Christ our Lord and God their aims and works unless we be blinde do prove the issue sheweth and the holy Scriptures describeth Wherefore Fathers devoted to Christ awaken provide against these calamities I am not ignorant what this Tusculan is I know the man he is gold thirsty a false usurer a vile slave of money I fear not his menaces I appeal unto the Senate of Christendom c. All the Assembly approved what he had said and nothing was done for the Pope Wherefore Probus was accursed at Rome but in the greater estimation at home and with all good men Ph. Mornay in Myster ex Aventin lib. 7. 18. Nicolaus de Biberach General of the Carmelites lived about the Against the Carmelites year 1270. he bewailed with tears the corrupt estate of his Order Whereas in the wilderness they did attend constantly on prayer reading and handy works now said he since they dwell in Cities under their mother hypocrisie their study is ease idleness lust and luxury When he had bestowed his time five years in that charge and with grief saw no amendment he wrote a book against them which he called Ignea sagitta and returned into a Desart about the mount Ewatrof In that book he calleth them step-sons reprobates cauterised vagabonds pratlers unhappy counsellors wicked discoursers Citizens of Sodom despisers of the best Testament the tail of the dragon drawing down the third part of the stars from heaven and casting them on the earth Revel 12. In chap. 5. he saith Tell me what new religion is this in your Cities from morning until even ye run two and two thorow the streets and he is your leader which goeth about roaring and seeking whom he may devour and so that prophesie The wicked walk in a compass is most true of you for the chief purpose of your gading is not to visit the fatherless but yong women not widows in heaviness but wanton maids Nuns and Mistresses and each cast their eyes on another and words of lustfulness corrupting good maners enflaming the hearts c. That is not pure religion Wo is me my dear friends seeing ye are wrapped in the clay of the world why think ye that ye are not defiled I. Bale Cent. 4. § 42. in Appe 2. In another Treatise that he calleth Occultus he writeth that he had been at Rome and had seen their feigned
other alterations of that Gloss all which do shew how the Church of Rome changeth from it self so oft 20. Elias rubeus Tripelaniensis wrote seven books which he called Semidialia he writteth there first against the Idolatry of the Gentiles and then against the vices of all estates When he cometh to the Clergy he taxeth their superstition prodigality pride and abominable enormities arising from their usurpation or abuse of alms Lib. 4. he saith If we will truly cleave unto the truth we can speak no good of the universality of them without a lye Catalog test ver lib. 17. 21. Maenard Count of Tirolis took the Castle of Trent from Henry then An appeal from the Pope Bishop and compelled him to leave that See When Henry was dead Pope Nicolaus the IV. sent into his place Philip Mantuan a Franciscan and caused him to excommunicate the Count. Maenard by open proclamation publisheth his Apology that he had not raised but repulsed wars that nothing was more dear unto him then peace especially with Bishops but they which should be holy Fathers are corrupt with love of the world and have bereft him of his ancient patrimony If any would assure him that the Bishops shall not wrong him nor his hereafter he will render all that he hath taken from them otherwise he will not be such a fool to quit his inheritance unto these effeminate Antichrists and prodigious eunuchs none did trouble the common peace as they do they are not readers of Scriptures nor teachers of people but fathers of bastards wine-bibbers avaricious usurpers of Lands and Kingdoms If they be not Antichrists what are they worse are they then Turks or Tartars or Jews and do more offend Christian simplicity whereas they are our inferiors they would have us to be their servants against the Law of God and the Nations and therefore said he I appeal from the cruel and unjust high Priest unto our true Pastor and Divine Father Catalog test ver lib. 17. ex Aventi lib. 7. 22. When Pope Nicolaus the IV. did advance the Minorites An. 1294. Friers have no truth the University of Paris had a meeting against them the Bishop Ambianensis had the Semon his text was The Lord is near unto all that call upon him in truth There he declared a three-fold truth of life of doctrine and of righteousness The Friers have none of these not of life for their hypocrisie is notorious not of doctrine because in words they teach pleasant things but they carry gall in their hearts not of righteousness because they usurp the charge of the office and Benefice of others the Priests 23. We have often heard how the Popes were busie to send Christian The loss of the Christian conquest in Asia Princes into Syria their aim was the enriching and enlarging the See of Rome and the event was the shedding of Christian blood The particular exploits fill up volumes but the general may be understood partly by what is touched already I will summarily add an example or two more In the year 1220. when Pope Honorius had excommunicated the Emperor many Princes and Bishops went thither The Pope's Legate Pelagius would be General Commander wherefore John King of Jerusalem withdrew himself and his Army and these fresh Soldiers would not be marshalled by a Bishop Then the Legate seeing he could do nothing without the presence of a King sent Letters intreating him to have compassion on the Christian Army The King as a wise man saith Io. Naucler generat 41. considering howbeit it was not honorable that such affairs should be managed by Priests yet to satisfie the commands of the Roman Church he gathereth the Christians in Syria and marched to Damiata When he was come his advice was that it was not expedient at that time to go into the fields because about that season Nilus is wont to overflow The Legate was impatient of delay and threatened them all with excommunication who would speak in the contrary The Army was about 70000. men The Sultan would not fight but stoppeth their passage until Nilus did overflow the Land and the Christians were brought into that extremity that they could neither continue nor march and so were forced to quit Damiata unto the Sultan if he would let them return to Aca and Tirus and he to satisfie their superstition gave them a piece of Christ's Cross which he had brought from Jerusalem The Venetians Genoways Pisanes and others within the Town hearing of this agreement refuse to give over the Town and the Army did threaten them to deliver Aca unto the Saracens if they would not leave Damiata according to the agreement now many of them had their families in Aca so Damiata was lost After the loss of Tripolis Beritus Tirus and Sidon Pope Nicolaus the IV. stirreth up the Christians to go unto the defense of Ptolemais but they had no government nor discipline and so did more harm then good for the Patriarch of Jerusalem the Masters of the Templarii Hospitalarii and Teutonici and the Kings of Cyprus and Sicily strove for the command and when they were at this dissention the Sultan invadeth them and they left it 196. years after it was conquered by Godifrid saith Io. Naucler gener 44. and of all the purchase then no place was in the power of Christians but Cyprus and Cilicia 24. The Christians could not prevail against the Turks yet God stayed Of the Tartars the Infidels that they could not make new invasions against the Christians at that time for the Scythians or Tartars came out of the North like grasshoppers for multitude saith Nic. Gregoras and Matth. Parisien saith in infinite multitudes they divide themselves in their own countreys the one party went against the Turks in Asia about the year 1220. and the other under Bato saith Platin. in Innocen IV. Matth. Paris calleth him Bathchatarcan came into Europe overran Russia Polonia Bohem Hungaria c with so many and huge calamities that the like was not heard from the beginning of the world saith Matth. Paris ad An. 1241. When the Emperor Frederick went against them they fled through Bulgaria and Thracia into Asia and joyned with the other party at Iconium the Palace of the Turks Nicep Gregor as saith John Ducas Emperor of the Greeks received ten thousand of them and gave them Lands in Macedonia and Phrygia to be in readiness against his adversaries These did prevail mightily against the Turks and took many of their Lands and made up a vast Kingdom in Asia and called their Prince Chan or Cham. About the year 1250. the Cham Mango by perswasion of Hyatho King of Armenia was converted to Christian profession His Brother Chaolon conquered all the Kingdom of Persia and vanquished the Calipha of Babylon he overran all the Lands about Jerusalem but spared to come near the City at the request of Hyatho The third Cham was Mango and after him Cobila or Gobelus kept the faith and
illusions is at hand which that I may see I shall not live so long Behold every good man was then waiting for the fall of Babylon and the Reformation of the Church In Epist 17. he sheweth that against his admonition this friend would try with his eyes whether it were true what he had written and by experience had found that whatsoever wickedness was in the world all did flow to Avenion as to the Sea Petrarcha said further unto him If thou worship Christ as thou hast done religiously hitherto the wickedness of his adversaries which thou hast seen shall be a spur unto thy faith and make thy piety more zealous for thou seest a people who are not only adversaries of Christ but which is worse under his banner they fight against himself and for Satan and being filled with the blood of Christ they say Who is Lord over us ..... Truly if Judas would come with his price of blood he should be welcome and poor Christ should be thrust from the doors that it is so no Christian is ignorant none bewaileth it none seeketh remedy but while one looketh unto another wickedness is unpunished and waxeth as thou seest and which at the first was a curable malady is now altogether corrupt I confess it began before our days as we have learned from our Grand-fathers ..... and now this pest looketh toward the end In Epist 18. he directeth his speech to Babylon in France that is to Avenion thus Shall I call thee a famous or infamous whore who hast played the harlot with the Kings of the earth indeed thou art the same that the Evangelist saw in the Spirit thou I say art the same and none other for thee sitting upon many waters the people and Nations are the waters upon which thou sittest Whore know thy habit a woman clothed in purple and scarlet and gold and precious stones having a golden cup in her hand full of abomination and uncleanness of fornication Doest thou not know thy self Babylon unless that deceive thee which is written in her forehead Great Babylon and thou art Little Babylon little indeed in compass of walls but in vices and compass of infinite passions and lusts and multitude of all evils thou art great yea greatest yea infinite And surely what followeth agreeth unto thee and no other Babylon the mother of fornications and abominations of the earth a wicked mother of most wicked seed ...... If thou wilt yet dissemble mark what followeth And I saw the woman drunken with the blood of the Saints and with the blood of the witnesses of Jesus Why art thou silent either shew another drunken with this blood or if thou canst deny that thou art drunk for the vision must be true ..... of all the whoredoms wherewith all Nations and Kings are drunk what lookest thou for but that that John saith Babylon is fallen it is fallen and become a den of divels who do reign in thee though with faces of men Then returning to his friend he saith But thou my friend hear with the Apostle another voice from heaven saying Come out of her my people c. Morn in Myster pag. 465. 10. Hayabad a Franciscan preached in Avenion An. 1345. before Pope Preachers at Avenion Clemens that he was commanded by God to declare that the Church of Rome is the whore of Babylon and the Pope and his Cardinals are the very Antichrist and that his Predecessors Benedict and John are condemned When the Pope challenged him he said He was commanded in a vision to speak so and therefore he durst not fail to speak it Catal. test ver lib. 18. ex Henr. de Erford Chron. John Rochetalaida another Franciscan preached the same and is said to be one of them who were burnt at Avenion An. 1353. In the year 1351. a Carmelite in a Sermon spake against the vices of the Pope and his Cardinals but he was quickly hurled from the place Mornay ex Albert. Argentin The same Author saith A Letter was affixed upon a Cardinal's door which was directed unto the Pope and his Cardinals when it was opened they found written Leviathan Prince of darkness saluteth his Vicar the Pope and his Servants the Cardinals by whose aid he overcometh Christ he commendeth them for all their vices and he remembreth the salutation of their mother pride and of their sisters avarice and others who prosper well by their help ...... It was dated In the centre of hell The Author could not be known by all their inquisition 11. At the same time Gregory de Arimino opposed the Doctors in the Articles of justification by works and of free-will at Paris he taught that man hath free-will to do evil but no good without special grace and that we are justified by faith only And he said The School-men deserve to be called Semipelagians Andreas de Castro and John Buridan two famous men at that time agreed with him 12. Then Eudo Duke of Burgundy perswaded the French King that he should not receive into his Realm the new Decretals and Extravagants His sage advice is extant among the Records of France 13. John Tauler a Preacher in Argentine about the year 1350. taught against all the merits of men and in a Sermon upon that Text Simile est Regnum coelorum Patrifamilias he confuteth invocation of Saints and proveth that we are justified of grace only referring all mens trust in the only mercy of God He was bitter against all superstition In a Sermon on the Epiphany he saith The Prelates are blinde guides of the blinde and it is to be feared that both guides and people fall into condemnation In Dominit 2. quadrages on Matth. 15. he saith We must do as the Cananitish woman she passed by the Disciples and made her petition unto the Lord himself On his Sepulchre in the Monastery of the Dominicans in Strawsburgh is an image of a man pointing with his finger unto the Lamb of God whereby was signified that his aim was to teach that Jesus Christ had taken away the sins of the world and that he dispised mans merits Catal. test ver lib. 18. 14. John Rupessa or de Rupe Scissa was imprisoned by Innocentius the IV. and then was burnt because he called the Church of Rome the whore of Babylon and the Pope the minister of Antichrist and the Cardinals false Prophets He wrote in prison a book of Prophecies with this title Vade mecum in tribulatione there he saith Surely God will send a scourge among the spirituality Two Cardinals went to talk with him and he told them a parable Once a bird was brought into the world all naked and without A bird without feathers is supplied and again made naked feathers other birds hearing of her would visit her they saw her marvelously fair and pitying her that she could not live well without feathers they consult how she might be helped and they all resolved to give her some of their own feathers so she
and also in other Sciences do lament that simony is so frequent and manifest in the Court and many Jurists do dispute in the contrary and have written although with fear sundry Treatises That the Pope by selling Church-Benefices is a Simoniack a Successor of Simon Magus and not of Peter 24. About that time was written another book De aetatibus Ecclesiae therein Aparallel of times the Author sheweth what had been the estate of the Church in former ages namely that Bishops were not ambitious of superiority or earthly authority the Bishop of Rome had not supremacy above other Bishops the name Papae was common to other Bishops by divers steps the Pope hath usurped this tyranny he calleth himself the Servant of Servants and striveth to be Lord of all Lords he taketh Divine honor and praise and he maketh or suffereth men to be Idolaters Catal. test ver lib. 18. 25. In the end of that Century or beginning of the next lived Nilus The cause of the Schism between the Greeks and Latines Arch-Bishop of Thessalonica who wrote two books of the causes of the Schism between the Greek and the Latine Churches In Lib. 1. he saith The cause is not the sublimity of doctrine surpassing mens capacities and far less is it any word of holy Scripture as if it did not declare what concerneth this controversie for to accuse the Scripture is all one as if man would accuse God ..... What then is the cause of the difference the question is not confirmed by a Decree of an Oecunomical Synod and the Romans would be Masters and make all others their disciples ...... It is very absurd that whereas the Fathers had no precedents yet by themselves rhey saw the right we having their examples cannot discern it and indeed the ignorance of those at the first contention might be pardoned ...... but when so many ages have passed and the way of peace is not as yet known who can think but it is the fault of them who will not have peace But they say The Pope is the Prince of Priests and the Father who hath power to call universal Synods and by himself or without others may discern in Church-affairs But Julius was Pope and Damasus and Leo and Agatho and none of these ever said so but conveening with their Brethren by the assistance of the good Spirit they established Acts and peace in the Church And if this was the only way and it is not now observed who can doubt but the cause of the variance standeth herein and certainly the blame lieth not upon our side And if the power of discerning belong unto the Pope it were superfluous to call Assembliet but it is not so for we know that Agatho Celestin and others had their particular Synods for deciding questions and nevertheless they referred those unto the universal Synod and craved the confirmation of the truth by common decree which had been needless if when the Pope had discerned all others must assent unto him Now if this question were concerning a private man it might seem needless to call all the world unto an Assembly but seeing the chief heads of the world are at variance it is absurd to determine the cause without the consent of the world since the Fathers by their writings and example have shewed the way But if they will still object unto us the primacy of the Pope we say that in so doing he overthroweth his primacy but by holding the ancient way he doth what becometh a good man and maintaineth his place for he may consider what should be the â—ssue if the controversie were decided after common suffrage and what hath hapned unto the Latines arrogating unto themselves the power of prescribing Laws for in that way the Church might be free from all tumults and live in peace since none could readily contradict that which was established by common sentence for though some in former times have been so mad yet they were but few and vanished soon But when the peace of the Church is disturbed he loseth what he might have for he is deprived of the primacy of the four Patriarchs neither is there any peace Many have thought upon remedies there have been many conferences and Ambassays but the malady continueth and shall continue so long as the Latines hold their tenets The Pope say they hath power in Ecclesiastical affairs So say I let him not be contrary unto the Decrees of the Fathers they established things by universal Councel and each had need of anothers aid being conscious of humane frailty let the Pope therefore follow their statutes and discern not any point before it be debated by others or if he hath his power not from the Fathers but from the Apostles let him hearken unto the Apostle who said I have not used my power lest I lay a stumbling-block unto the Gospel of Christ and in another place The power which the Lord hath given us to edification and not to destruction And therefore if he hath any power let him not use it but for advancing the Gospel to the end that in following Paul's example he may shew himself an Apostolical man bet now none can be ignorant whether he useth it for edification or destruction ...... And that president of the twelve Apostles St. Peter was rebuked by Paul and when he was rebuked he was silent and although he might have said more reasonably then the Pope What I the President have done should be a law unto others yet he said not so but accepted the admonition and contradicted not what Paul had said ..... And when Paul and Barnabas came to Jerusalem for that question of the circumcision Peter usurped not primacy nor said he It belongeth unto me to discern in such things but the Apostles and Elders were assembled neither did Peter debar the Apostles usurping power nor did the Apostles exclude the Elders that were at Jerusalem for they had learned from Christ to usurp no primacy Peter indeed began to speak and after him St. James and all the rest of the Apostles and Elders even Peter himself consented unto the words of James so did these blessed men love Christ and so studious were they of peace and truth in the Church and the Apostles seeking truth this way have given us a law in such cases but seeing ye take a contrary course can ye blame any but your selves for this variance This is a touch of more whence we see that the Romans wanted not admonition 26. With the book of this Nilus is usually printed another of Barlaam a Greek Monk to the same purpose In cap. 16. he recapitulateth all the particulars that he had handled saying I have shewed that each one of the Apostles were immediately appointed by our Lord Christ to be a Pastor and Teacher of the whole earth 2. That blessed Clemens was created by Peter not Bishop of the whole world but of Rome especially and properly and that the Roman See
words If it be lawful to celebrate for a penny it were far better and precious to celebrate without pennies this they say thinking that simony is committed in these exactions Oh how great a wickedness and madness to exact forty fifty or sixty florens for the absolution of a City and relaxation of a Church-yard I am silent of other things simple and secular people do abhor all these things 28. Jagielo Duke of Lituania was married to Heduigis Queen of Poland The conversion of Lituania An. 1386. with condition that he should embrace the Christian faith and annex that Dukedom to the Crown of Poland he and his three Brothers Borissus Suidrigielo and Vidold were baptized at Cracow Febr. 14. The next year he called a general convention of all the people of Lituania at Vilna in the beginning of Lent and took with him the Bishop of Gesna and some Priests There he propoundeth unto them the forsaking of their Idolatry and the embracing the Christian Religion he allured them with exhortations and promises but the Priests being ignorant of the language could teach them nothing at all The barbarous people were loath to leave the customs of their Ancestors but when they saw that at commandment of the King the fire in the Temple of Vilna to be extinguished and the Altar broken and the Serpents which they had worshipped to be killed and dead and their holy groves destroyed without the hurt of any man the people wondered and said How is it that our gods do not revenge themselves on these wicked Christians if any of us had done the like we had perished by the wrath of the gods Then were they willing to follow the Religion of their Prince and because it had been wearisome to baptize them all this honor was given to some of the Nobles to baptize them severally and the vulgar sort were set in companies and the Priests cast water upon them and gave unto every company a name saying I baptize ye in the name c. and so in one day 30000 barbarous people were baptized Ale Guaguin in Rer. Polon To. 1. 29. Nicolaus de Lyra a Jew by birth and then a converted Christian wrote Annotations on all the Bible which were in great account among the School-men but in many Articles of faith he differeth from the Papists now as appeareth clearly by these passages When Jerome had written in Prologin lib. Tobiae The book of Tobiah which the Jews following the catalogue of divine Scriptures have reckoned among those which they call Hagiographa de Lyra saith He should rather have said among the Apocrypha or he taketh the Hagiographa largely And in his Postilla he saith When I have written as God hath helped upon all the Canonical books of the holy Scriptures ..... trusting in his help I intend to write of the other books which are not of the Canon to wit the book of Wisdom Ecclesiasticus Judith Tobias and the books of Maccabees ...... We must know that the books of the sacred Scriptures which are called Canonical are of such authority that whatever is written there it is held true without controversie and consequential also what is manifestly concluded thereupon for as in the writings of Philosophers truth is known by reducing unto the first principles that are known in themselves so in the Scriptures of Catholick Doctors truth is known in so far as things to be believed can be reduced unto the Canonical writings of the sacred Scripture which we have by revelation from God who cannot lye therfore the knowledg of these writings is necessary unto the Church for which cause of the exposition of them it may be said what is written Eccles 24. All these are the book of life that is all the books that are expounded in the preceding work are contained in the book of life that is in the books of truth revealed by God who is life for as divine predestination is called the book of life so this Scripture revealed by God is called the book of life both because it is from him which is life essentially as is said and it leadeth unto the blessed life And next it is to be considered that the books which are not of the Canon are received to be read by the Church for information of manners but their authority is not such that they are thought sufficient to prove things in controversie as Jerome teacheth in the Prologue on Judith c. On Deut. 17. at the words Thou shalt not decline he saith Here an Hebrew Glossa saith If he say unto thee The right hand is the left hand or the left is the right thou must receive such a sentence But this is manifestly false since the sentence of no man of whatsoever authority is to be received if it be manifestly false or erroneous and this is clear by what is said in the text They shall judge unto thee the truth of judgement and they shall teach thee according to his law Hence it is clear that if they speak false or decline from God's Law manifestly they should not be heard On Psal 124. or rather 125. on these words Like mount Sion he saith because as mount Sion is unmoveable so they who trust in the Lord are not moved from the stability of faith therefore it followeth shall not be moved for ever to wit who dwell in the spiritual Jerusalem by faith formed by love And the cause of this stability followeth The mountains are about it that is the Angels are deputed to keep the Church and the Lord is round about his people as he saith in Matth. ult Behold I am with you unto the end of the world On Daniel at the last words he saith The last two Chapters to wit of Susanna and the History of Bell and Dragon are not of the Canon therefore now I leave them and intend to take in hand the other books which are Canonical On Matth. 1. at the words Iudah begot Phares he rehearseth an opinion of Jerome which he confuteth and he addeth a general reason saying The sayings of Saints are not of such authority but we may think the contrary in those things which are not determined by the sacred Scripture therefore Augustine in Epist ad Vincent saith of the writings of the Saints This sort of writings is to be distinguished from the Canonical Scriptures and testimonies are not brought from them so that we may not think the contrary On chap. 10. at the words He gave them power over unclean spirits he saith If it be asked Why Preachers do not such miracles now Gregory answereth Because when the Catholick faith is sufficiently proved by the miracles of Christ and his Apostles it is needless to reiterate such proof any more And a little after Ye have received freely to wit grace which God hath bestowed on you whether grace making acceptable or grace which is freely given Give it freely even as ye have received for for spiritual acts as for administration
and tokens of bondage and have no Land in Scotland unless they shall dwell in it and if they will not dwell there the Scots should give them for their present possessions 30000 marks of Silver All this time the English were not of one accord for the King followed the counsel of Spencer Earl of Arundel the other Nobility caused the King to banish him but the next year he was restored to the great disturbance of the Kingdom at last they conspire to imprison the King and Hugh Spencer suffered death Tho. Cooper 2. When King Robert came to great age he ordained in Parliament his Successors to wit his Son David a child of eight years old which was espoused to Johanna Daughter of Edward the II. and if he should die without childe he ordained his Son in law Robert Stuart to succeed After he had exhorted the Estates to keep amity and unity he gave them three counsels 1. To beware that the Isles Aebudes be never given unto one man 2. That they never hazzard all their strength in one fight with the English 3. That they make not long truce with them After him Thomas Randolf Earl of Murray was chosen Regent of Scotland he was a good Justiciary and by no means would spare thieves and robbers So that when a Gentleman came from the Pope's Court and thought himself secure because he had obtained the Pope's pardon Thomas caused to apprehend him and said The pardon of sin belongeth unto the Pope but punishment of the body is in the King's hand Buchan lib. 9. 3. An. 1328. Charls the IV. King of France died without children then The title of England unto France Edward the III. King of England his Sisters Son claimeth the Crown of France as nearest Heir The French prefer Philip de Valois the Uncle's Son and they exclude Edward by a Law which they call Salica excluding women from succession At the first when the Estates of France had received Philip Edward did him homage for his Lands in France but when he was denied of a just demand wars began between these two Nations which ceased not altogether until the year 1495. as Tho. Cooper sheweth or rather until the days of Queen Elizabeth for sometimes the French prevailed and sometimes the English even so far as to be crowned at Paris and held Parliaments and had Deputies governing France Sometimes were truce of thirteen years or of ten years but never an absolute peace before Queen Elizabeth In the year 1393. the King of Armenia came into France and shewed how the Turks and Scythians were not only oppressing Hungary but were aiming at the conquest of all Christendom and in the mean time Christians were devouring one another with such words he perswaded both the Kings into a truce for four years Frossard Hist lib. 4. But I leave Civil affairs and return unto the Church 4. In the year 1306. an English Eremite preached at Pauls in London that some Sacraments that were then in use in the Church were not of Christ's institution therefore he was committed to prison Io. Bale ex Io. Baconthorp in Sent. lib. 4. dist 2. q. 1. 5. That John Baconthorp wrote on the Sentences where he followeth the truth in many things especially he refuteth sundry subtilties of Io. Scotus as Baptista Mantuanus hath marked Iste tenebrosi damnat vestigia Scoti Et per sacra novis it documenta viis Hunc habeant quibus est sapientia grata redundat Istius in sacris fontibus omne sophos He wrote de Domino Christi where he proveth that the highest Bishop in every Kingdom should be under Princes Bale Cent. 4. sect 82. 6. Richard Primate of Ireland alias Armachanus was his disciple and taught the same doctrine he translated the Bible into Irish In a Sermon at Paul's Cross in London An. 1356. he said In the estate of innocence none had been a beggar therefore according to that estate unless the law of necessity do press men none desireth nor should be a beggar as neither was Christ willingly a beggar the Law also forbiddeth it Deut. 15. There shall not be a beggar among you He discovered the hypocrisie of Friers in that though they professed poverty yet they had stately houses like the Palaces of Princes and more costly Churches then any Cathedral more richer ornaments then all the Princes more and better books then all the Doctors they had Cloisters and walking places so stately and large that men of Arms might fight on horse-back and encounter one another with their spears in them and their apparel richer then the greatest Prelates These Sermons are extant The next year he appeared before Innocentius the VI. and some of the four Orders of Friers appeared against him and he proved his propositions stoutly and manifestly against them that in many respects they had lest their first rules but saith Walsing in Edwar. III. the English Clergy sent not unto him according to their promises but the Friers wanted not plenty of money and so lite pendente before the cause was decided the Friers obtained a confirmation of their priviledges Armachanus died there at Avenion and was canonized 7. William Ockam was a disciple of Jo. Scotus but he became adversary of his doctrine he was the Author of the Sect of Nominales whereby new occasions of controversies arose to withdraw men from the study of faith He was a follower of Pope Nicolaus the V. and therefore was excommunicated by Pope John Then he thought it more safe to live under the Emperor's protection and he said unto the Emperor Lewis Defend me Caesar from the injury of the Pope by thy sword and I will defend thee by the word by writing and invincible reasons and so they did so long as they lived He wrote a Compendium Errorum of Pope John the XXII and a dialogue between a Clark and a Soldier wherein he handleth these questions 1. Whether Ockam's questions the Pope hath any primacy by right from God 2. Whether Peter had any primacy or was ever Bishop of Rome 3. Whether the Pope and Church of Rome may err Concerning the Emperor he discusseth 1. Whether one man may discharge the offices both of Priest and Emperor 2. Whether the Emperor hath his power from God only or from the Pope also 3. Whether the Pope and Church of Rome have any power from Christ to commit any jurisdiction unto Caesar and to other Princes 4. Whether Caesar after his election hath power to rule the Republick 5. Whether Kings anointed by a Bishop receive any power from him 6. Whether these Kings be any way subject unto their anointer 7. Whether the seven Electors give as great authority unto the elected Caesar as succession giveth unto other Princes c. All which he disputeth on both sides and concludeth always against the Extravagants He wrote also against Pope Clemens and calleth him an Heretick the Antichrist an hater of Christian poverty a foe of the Common-wealth an
enemy of the most Christian Nation c. Morn in Myster pag. 451 465. In Dialog par 2. tract 1. lib. 3. cap. 16. he saith The books of Judith Tobias and the Maccabees Ecclesiasticus and the book of Wisdom are not for confirmation of any matter of faith the Church readeth these two Ecclesiasticus and Wisdom for edification of the people in manners but not for confirmation of points of faith Ibid. par 1. lib. 5. cap. 25. he saith A general Councel is a part of the universal Church but is not the Church universal therefore it is vain to say that a general Councel cannot er against the faith And cap. 28. If a general Councel shaller yet some Catholicks shall remain which either privately or publickly as shall be expedient shall be bold to defend the Orthodox faith ..... for God is able of stones that is of the unlearned Laicks despised poor ones and distressed Catholicks to raise up children of Abraham And lib. 6. cap. 84. Councels are not called general because they are called by the Pope ..... if Princes and Lay-men will they may be present in the general Councel and deal of matters treated therein In Prolog compend error he saith Alas the time of which the blessed Apostle prophesied when men will not suffer wholesome doctrine ..... this prophesie is altogether fulfilled in our days for behold many pervert the holy Scriptures deny the sayings of the holy Fathers reject the Canon of the Church molest persecute and bring into bondage and without mercy torment and afflict even unto death them that defend the truth so that we may rightly say of our times which Daniel long since pronounced Iniquity hath gone from Babylon from the Elders and Iudges which seemed to govern and rule the people for many that should be pillars in the Church of God and defend the truth of God even unto blood cast themselves headlong into the pit of Heresies In the same Prologue he submitteth his writings unto the censure and correction of the Church but he addeth of the Catholick Church and not of the malignant Church 8. Brigida or Brigitta was descended of the blood royal of Scotland Ph. Morn in Myster pa. 480. another then she which was in the days of S. Patrick about the year 520. she was married unto the King of Sweden a most devout woman saith Platin. and canonized as a Saint and Prophetess Being perswaded by the Friers with the same of Rome she went thither in the days of Pope Urban the V. hoping to finde great comfort there but in her revelations she calleth the Pope a murtherer of souls a destroyer of Christ's flock more abominable then the Jews more odious then Judas more unjust then Pilate worse then Lucifer She saith His seat is to be drowned like an heavy stone and his assessors were to burn in fire and brimstone unquenchable She rebuked the Bishops and Priests that through their default the doctrine of Christ was not preached yea it was abolished and they had changed all the commandments of God into two words Give money In the end she saith she heard the Virgin saying to her Son Rome is a fertile Land and Christ answered It is so but of tares she saith also that her coming to Rome was to cast away rather then confirm the opinion that she had conceived of it These revelations have been often printed 9. Thomas Bradwardin was a Fellow in Merton Colledge of Oxford and afterwards Chancellor of London and commonly called The profound Doctor about the year 1330. he had many disputes with the School-men against the errors of Pelagius and reduced all his Lessons into three Books which he entituled De causa Dei He beginneth thus I have been solicited earnestly by the petitions of great and many men that what I had spoken only by voice in disputes concerning the cause of God against Pelagius and concerning the power of causes I would tie it unto durable writ but here are two things as the lovers of God do provoke and encourage me into the cause of God so the friends of Pelagius being far more in number do hinder and terrifie me for which I speak not without inward sorrow of heart as of old eight hundred and fifty Prophets of Baal were against the one Prophet of God and innumerable people did cleave unto them so it is now in this cause How many O Lord fight now with Pelagius for free will against thy free grace and against Paul the spiritual Soldier of grace how many do to day despise free grace and proudly think that free will is sufficient to salvation or if they do use the word of grace they do but perfunctoriously feign it to be necessary but they boast that they deserve by the power of free-will to be what they are salvation seemeth unto them to be not a free gift but a bought good because O God Almighty these wilde men presuming of the power of their free will refuse the aid of thy working in their workings and say with those Depart thou from us Moreover Lord how many advance the liberty of their own will and will not serve thee or if they confess with their lips that thou workest with them yet with these thy proud and hateful subjects they will not have thee to reign over them yea and prouder then Lucifer they are not content to be equal with thee King of Kings but most impudently they would reign above thee for they fear not to say that their own will goeth first in action as the Lady and thou followest as the Servant ...... O Lord my God I cannot think it without sighs how many and great Judges endeavor carefully to absolve and reconcile the Pelagian errors that were condemned in ancient times and banished out of the bounds of all the Church how many presumptuous advocates plead for them how many damnable proctors they procure on their side how many not having two arguments of any art do turn to killing arguments and at least to advance the cause of Pelagius attempt to cast down thy cause with their cries horrors reproaches vice laughter and gesture how many and how innumerable people favor them for almost all the world goeth after Pelagius arise Lord judge thine own cause Then he sheweth how he was comforted in a vision or dream that by the grace of God he should prevail against Pelagius And a little after he addeth With how many martyrdoms with The beginning and progress of Pelagianisin how many wounds did the holy Fathers cut down the wood of the Pelagian heresies and how many venomous branches do still spring and wax out of these old roots As it was so it is yet for first when their Arch-Heretick Lucifer would not be under and with God Michael threw him down then arose Cain thinking that a sinner is not justified of God freely by grace given freely but by his antecedent merit when he in the just judgement of God was
Church of Rome but of the Church of Christ which is the Congregation of true Believers every member of the Church should be vigilant to conserve the Catholick faith He declareth that he was moved to write these things for respect to God's glory and not in expectation of any earthly reward and he proveth these positions by ancient Councels Mornay in Myster 8. Theodorick Urias an Augustinian Monk in his work de Consolatione Ecclesiae declareth the vices of the Clergy to wit lust simony ambition contempt of God's word and neglect of mans salvation Some of his verses are in Chronic. Pa. Langii which begin Papa stupor mundi cecidit secumque ruere Coelica templa Dei membra simulque caput There he sheweth how the Pope hath drawn all the Church into damnation that he filleth the room of Simon Magus and not of Simon Peter since under his Government the Sacraments and all holy things are sold as it were lumber that the Roman Church becometh dayly worse and worse and turneth from gold into silver yea from silver into iron yea from iron into clay and now it remaineth that she be turned into dung and be cast forth ibid. 9. Another Theodorick Bishop of Croatia wrote some prophesies in rhimes there he foretelleth that the Church of Rome shall be brought to naught the Pope shall be evilly intreated by his subjects justice which hath been shut up in darkness shall come into light and the true Church shall flourish in godliness more then she hath done Catal. test ver lib. 19. 10. In Italy Nicolaus Lucensis a Carmelite preached before Pope Gregory the XII against the tyranny of Popes therefore he was cast into prison but by solicitation was set at liberty P. Morn ex Theod. Ã Niem de schism lib. 4. Many others in Germany and more in France were pursued for witnessing unto the truth 11. John Huss denied Purgatory auricular confession the Pope's power and Indulgences he disproved Dirges he called prayers for the dead a device of Priests he spoke against prayers unto the Saints against the Images of God and of the Saints against confirmation and extream unction against all holy days except the Lord's day c. Aen. Sylvius imputeth some absurd things unto him no marvel for envy is ready to slander In a word he saith John Huss imbraced the Sect of the Waldenses And Io. Cochleus Hist lib. 2. saith Huss did commit spiritual fornication with the Waldenses Dulcinists Wiclenists Leonists and other enemies of the Church of Rome Among so many examples it is not unprofitable to speak at more length of one and among them all is none by whose History we may have more instruction The Masters of the School in Prague were Teutones until the Books of John Wickliff were brought thither the learned men of the Nation took it ill that strangers were ever preferred above them and now finding some matter whereby they were able to vex those Masters they dealt with King Wenceslaus that the School might be governed after the manner of Paris Those Teutones could not endure this therefore they and their disciples to the number of two thousand did remove into Leipsich The Bohemians were glad and John Huss had the guidance of the School Shortly thereafter the Church called Bethleem was founded with maintenance for two Preachers to preach dayly the Word of God in the Bohemian language John Huss was chosen the first Preacher He commended John Wickliff and openly wished that when he departed this life his soul might be with the soul of Wickliff of whom he doubted not to have been a good and godly man and then in Heaven Aen. Sylvius saith All the Clergy approved John Huss But he addeth that these Clarks were infamous and thought by that means to escape punishment Nevertheless the people partly by reading the Books of Wickliff translated into their language and partly by the preaching of John Huss became so ripe in judgement and prompt in the Scriptures that they would dispute with the Priests in matters of faith The Arch-Bishop Sbinco sent complaints unto Rome Pope Alexander directed his Letters charging the Bishop to forbid all preaching but only in Cathedral Churches or Colledges or Parish Churches or Monasteries or Chappels confirmed by the Apostolical See and that the Articles of Wicliff be not taught privately nor publickly and that all shall be judged Hereticks who shall attempt in the contrary Against this Bull John Huss objected many things especially that Christ had preached unto the people on the Sea in Fields Houses and the Apostles did so in any place Wherefore said he from this mandate of Alexander I appeal unto the same Alexander being better advised Nevertheless the Bishop discharged him from Preaching He obeied and went out of the City into the Village Huss where he had his birth but ceased not to preach and had many hearers At that time he had not spoken of the Sacrament of the Altar saith Aen. Sylvius in Histor Bohem. but Petrus Drasensis one of those Teutones that had left Prague did return from their society and became Master of the School He said to Jacobel Misnensis Preacher of St. Michaels who was then famous for learning and godliness I wonder that you do not perceive the errour of the Eucharist which hath been so long in the Church for the communion is given unto the people under one kind whereas Christ hath commanded to give both Bread and Wine Jacobel advising with the writings of the Fathers especially of Dionysius and Cyprian and finding the communion of the cup to be allowed unto the people he taught them publickly that they should not neglect the partaking of the cup. Many heard hâ—m gladly but Sbinco complained unto the King and because he was not violent the Bishop went to Sigismund King of Hungary and beseeched him that he would not permit the Sacrament and Orthodox Faith as he said to be changed although his brother be negligent There Sbinco died and Albicus is preferred unto that See Pope Alexander also died so a little liberty was given unto those Preachers but quietness continued not long in those furious daies of Antichrist's rage for John Huss was delated again unto Pope John he sent a Legate to try the cause in Prague Wenceslaus and his Queen Sophia maintained John Huss and he appealed from the Legate unto the Pope and then fearing envy more than doubting of his cause as may be seen in the testimonial Letters which the University sent unto the Councel at Constance he sent Proctors unto Rome where some were imprisoned for their bold speeches and reason was not heard as is manifest in the answer of the Bohemians in the Councel An. 1415. May 19. and John Huss was excommunicated as an Heretick Histor Io. Huss fol. 87. printed at Norimberg An. 15â—8 The Bohemians drew more and more to parties and the Wars fell out between Pope Alexander and Ladislaus King of Naples therefore the Pope sent his Bulls of
unto the Councel of Constance this was four moneths before the going away of Pope John which was judged a most fit time to treat of that purpose He began his Preface with the words of Bernard in Serm. 33. in Cantic A rotten malady creepeth to day through all the body of the Church and the further the more desperately ... seeing from that time the Church hath become worse and worse continually after the fearful darkness of so many schisms unless timely provision be made more fearful things may be feared to insue according to the Prophâ—sies of Abbot Joachim Then he sheweth what he thinketh needful unto Reformation 1. That General and Provincial Councels be kept especially General Councels for amending all Persons and Estates neither should remedy be looked for from the Church of Rome because many are suspicious that she dissembleth and is unwilling to have Councels that she may râ—ign the more at her own pleasure and usurp power over other Churches Because before Constantine it was not free unto the Church to hold General Councels openly then arose many Heresies therefore it is no marvel that in these last times when Councels have been contemned that she is fallen into divers schisms and other infinite evils as experience teacheth General Councels are necessary for Reformation of the body of the Church especially the Roman which must be Reformed Whereas the Gloss saith in Dist 19. c. Anastasius The Pope should ask the Councel of Bishops When matters of faith are to be inquired it is to be understood not only of the articles of faith but of all those things also that concern the universal estate of the believing Church and otherwise it is dangerous to commit our faith unto the arbitrement of one man And if ever they were necessary far more now to procure an union of the Greeks with the Latines to repress the enterprises of the Turks who having destroyed the Empire will rush into the Church and straw a way unto the Antichrist as now many most godly men fear both these dangers at hand 2. For Reformation of the Roman Court it is sufficient that there be but one Cardinal out of every Province because the Cardinals are the causes of schisms and the Pope should provide to relieve ease and to remove the grievances of the Nations he should abate the exactions his pomp and luxury he should not excommunicate but in weighty causes as was done in the primitive Church 3. Prelates should not be chosen young imprudent nor ignorant but of ripe age apt to teach exemplar in manners moderate in lives not medling with weapons or worldly business abstaining from pomp in clothes and horses and feasts hating all simony they should moderate the Lent in respect of some persons and circumstances they should bring the Divine Service to devout brevity repress the number and variety of Images in Churches put order to new Feasts and Saints that men cease from work only upon the Lord's day and the most famous Feasts that have been appointed by the Church because when people are idle sin is multiplied in Taverns dancings and other abuses 4. He cometh to the Reformation of Monks in respect of their multitude and pernicious diversity and he taxeth the Romish Court that they dispise Divines and advance only such as can bring gain so that now it is come into a Proverb The Church is not worthy if Papists will have the word meretur expounded so to be governed but by wicked men c. He complaineth also of Pagan abuses and diabolical superstitions at Rome but saith he as there were seven thousand who Note never bowed to Baal so we may be confident that there are some desirous of the Churches Reformation This Book is in Fascic rer expetend and was presented unto the Councel November 1. An. 1415. But they who should have reformed were to be reformed and so little or nothing was done 14. Thomas Rhedonensis a French Carmelite and as Antoninus saith a famous Preacher went to England France and Italy and in his Sermons said Rome is the mother of abominations the Church hath need of great Reformation Prelates should leave their pride and luxury and follow the example of Christ and his Apostles For such preaching he was burnt in Rome at the command of Pope Eugenius An. 1436. Baptista Mantuanus speaking of this mans death lib. de vita beat c. ult saith Ah mad envy what doest thou thou hast not killed him for his soul cannot die but by hurting his earthy body he is the sooner partaker of eternal life Catal. test ver lib. 19. 15. Laurentius Valla a Senator's Son of Rome and Canon of St. John of Lateran about the year 1420. wrote a Book which he calleth a Declamation against the pretended donation of Constantine In the end thereof he shews the estate of the Church saying I say and I cry for I trust in God and do not fear men In my life time hath been in the high Priesthood no faithful nor wise Steward he hath not given bread to God's family the Pope annoyeth with wars people that love peace and stirreth up Princes and Cities he maketh his advantage not only by the loss of the Republick so as Verres or Catilina durst never attempt the like but of the Church and holy Ghost so that Simon Magus would abhor it .... In no place is there any Religion no holiness no fear of God and which maketh me tremble when I speak it wicked men bring the excuse of all crimes from the Pope for in him and his Court is the example of all wickedness that against the Pope and them that are nearest unto him we may say with Isaiah and Paul The name of God is blasphemed among the Gentiles for you ye who should teach others teach not your selves The late high Priests abounding in wealth and pleasures seem to contend to be as ungodly and foolish as the ancient Bishops were holy and wise and by their shame to surmount the praises of the former There also he complaineth that they have corrupted the faith with old wives fables and that they are not ashamed to preach what a Christian should be ashamed to name And he saith unto the people When we discern bad money we throw it away and we will not discern a bad Lord but will keep him still All the Book is such For this Book he was forced to flee But he was received honorably by Alfonso King of Naples and was his Secretary Orthae Gra. in epist post declam 16. Thomas de Corsellis a Frier had a large Oration in the Councel of A Councel is above the ope Basil Aen. Sylvius hath inserted it in his Commentaries There he proves that the Councel is above the Pope the Pope may err and experience shews it when the Pope abuseth the keys he may be deposed if he hear not the Church he is a Publican and Heathen a general Councel representeth the Church some for vain glory
and reward do flatter the Popes and teach new doctrines and are not ashamed to say That the Pope is not subject unto the authority of an holy Councel and the Pope may judge all and be judged of none but should be left unto the judgment of God only even although he draw after him souls by droves into Hell They consider not that these be the words of Popes inlarging their own phylacteries or of their flatterers And because these words are easily refuted they run unto the words of Christ not regarding the meaning of the Spirit but the fancies of their own brain and the prattle of the words Thou art Cephas by these they will make the Pope the head of the Church And I will give thee the keys And I have praied for thee And Whatsoever thou shalt bind on Earth And Feed my Sheep And Cast thy self into the Sea And Thou shalt be a Fisher of men And Christ commanded to pay Tribute for him and him All which these men do wonderfully proclaim but they do altogether despise the Expositions of the holy Teachers c. Aene. Sylvius in his Comment de gestis Concil lib. 1. makes oft use of this Oration 17. In the same Councel Lewis Cardinal of Arelatensis did maintain these positions More credit is to be given unto a private Presbyter if he have better warrant of Scripture or reason than unto a Pope or whole Councel Councels have erred and have been corrected and contented to be directed by a Presbyter as the most famous Councel of Nice was by Athanasius when he was a Presbyter Councels consist not only of Bishops but of Presbyters also for in the Councel of Chalcedon are said to have been 600. Priests which is a name common to Bishops and Presbyters and in other Councels they seak neither of Bishos nor Priests but of Fathers which is also a common name And the power of the keys is given unto the whole Church in Bishops and Presbyters and now according to the teslimony of Hierom Bishops are above Presbyters by custom rather than by constitution for even Paul calleth Presbyters Bishops in his Epistle to Titus These that are called Bishops stand in aw of Kings for their worldly wealth more than of God for their souls whereas the multitude of Presbyters here present despise the world and their life for the love of the truth He insisteth much on this point because Antonius Panormitan would not give a decisive voice unto the Priests Aen. Sylvius ibid. 18. Paul Episc Burgensis and Spanish Orator whom Aen. Sylvius calleth Decus Praelatorum held in that Councel that a Councel is above the Pope and when it is lawfully assembled even without his consent he hath not power to dissolve discharge or adjourn it This he proves by the Law of God and of Man at last he useth an argument from natural reason and testimony of Aristotle and said In all well established Kingdoms that is chiefly looked unto that the Kingdom may do more than the King if it be contrary wise it is not a Kingdom but a Tyranny It is so with the Church she should have more power than the Pope Whereupon Sylvius writes more fully saying The Pope is in the Church as a King in his Kingdom but it is absurd that a King hath more power than all his Kingdom therefore the Pope should not have more power than the Church But as sometimes Kings for their evil administration and Tyranny are excluded from the whole Kingdom so without doubt the Roman Pope may be deposed by the Church that is by a general Councel In this matter I make no account of them who give so large Power unto Kings as if they were tied unto no Laws those are but flatterers and prattle otherwise then they think For although it be said Moderation is always in the Prince that is to be understood when there is reason to decline from the words of the Law He is a King who watcheth over and procureth the common good who delighteth in the prosperity of the Subjects and who in all things he doth aimeth at the welfare of his people and if he do not so he may be called not a King but a Tyrant looking only unto his own interest ...... If we see a King dispising Laws robbing his Subjects deflouring Virgins and doing all things at his pleasure will not the Peers of the Land conveen put him away and advance another who shall swear to rule by Laws So reason and experience do teach The same should be in the Church that is in the Councel and so it is manifest that the Pope is subject unto the Councel saith Sylvius 19. A Greek Abbot had a Sermon at that Councel and began thus Lo Souldiers cast away the works of darkness There he rebuketh the Clergy that they had lost their spiritual armor and he exhorteth the Fathers to Reform the Clergy or else the Church will perish Catal. test ver 20. James de Guitrod a Carthusian lived about the year 1440. among other Books he wrote De septem statibus Ecclesiae in Apocalypsi descriptis There he accuseth the Pope and his Court that they do continually hinder the Reformation of the Church and that they do alwaies tremble at the naming of a Councel He wrote another Book De errorib Christianorum modernis where he noteth not onely the vices of People and Clergy but their Idolatry their Pilgrimages and gadding to Images their Miracles feigned for avarice He saith Christian Religion is in derision with Infidels because of so many impieties and vanities of Christians Men accept and love one another for their works but God accepteth the work for the man and therefore every man should first indeavor to be reconciled unto God before he can hope that his works can be accepted In another Book De causis remedus passionum he rebuketh the pride of Prelates and saith plainly They have the place of Antichrist and not of Christ and their pride is the pride of Lucifer 21. John Gochius Priest of Mechlin then avouched that the writings of Albeâ—tus Thomas and other Sophists taken from the muddy channels of Philosophy do more obscure then inlighten the truth they fight against the Canonical truth and against themselves they smell of the Pelagian Heresie The Scriptures should be followed and all other writings should be examined by them even the Decrees of Popes and Councels Monkish vows are not profitable unto godliness and are contrary unto Christian liberty Works are not satisfactory unto God's justice but we are justified through the only mercy of God by faith in Christ and not by our deservings Sin remaineth in the godly but is not imputed unto them and is forgiven for Christ He refuteth them who do mince sin in the godly Catal. test ver lib. 19. 22. Nicolaus Cusanus Bishop of Brixia is by Aen. Sylvius called Hercules of Pope Eugenius and he lamenteth that so noble a head had strayed into the
Expurgatorius as it is published by Junius have ordained to blot out of his book De potestate Imperatoris Papae these words out of the chapter Plus videtur The Emperour hath from God such secular dominion and bodily correction over all men that even Clarks in respect of Secular things are subject unto the Emperour Here they blot away the word bodily Out of ca. Ne prolixius num 5. It is Heretical to say that the universal administration of secular things belongeth or may belong unto the Pope Ex fol. 10. col 3. they blot away The Pope hath not power to Elect Crown or Consecrate the Emperour in respect of his Papacy from Christ but by Commission granted by the Emperours and this Commission may be revoked Ex fol. 16. sect Et ad primum they blot away The goods of the Church of Rome which the Pope possesseth by the gift of Constantine do belong in property and possession unto her but in respect of the jurisdiction or right of the Emperour the Pope hath the use thereof in place of the Emperours and the Emperours confirm this by Oath at their Coronation but their Oath being personal tieth not their Successours and so they may I wish they would refuse that Oath and return unto the direct Dominion or Imperial right in temporal and civil things 33. Roderic Sanchio a Spaniard Bishop of Zamora and Referendarius of Paul the II. in Speculo vitae humanae saith The Pope maketh not account of wisdom nor laudable study nor of peace and quietness in the Christian Common-wealth but only of earthly things Prelates neither preach nor are able to teach but are very ignorant given to the belly and venery and lay heavy burthens on mens shoulders which themselves will not touch with their fingers to wit the Precepts of Canons and Decrees Censures and Punishments so many snares Excommunications and many such things which were not known unto the primitive Church or were voluntary And in the same Book he saith The Papacy is not instituted for a Human but Divine Princedom not to rule over men only but over Angels not to judge the living but the dead also not on the Earth only but in Heaven not to command the Beleevers but the Unbeleevers also There he applieth unto the Pope the passages of the Psalms and Prophets which are spoken of Christ and he exalteth the Pope above stammering Moses and his brother Aaron Behold hot and cold from the same mouth 34. Dominicus Calderinus in the daies of Pope Nicolaus the V. would not go unto the Mass when he was instantly pressed by his friends to go with them he said Let us go unto the common errours Buxtorf ad An. 1472. 35. Andrew Bishop of Carnia did complain of the corrupt estate of the Church both in manners and Doctrine and did shew unto the Emperour and Princes of the Empire and some Universities that Reformation could not be attained without a Councel Many did approve his intention so Basil was designed to assemble there and thither he went When Pope Sixtus heard of it he sent Angelus a Bishop of Suecia unto Basil with a mandate unto the Senate to deliver the before named Andrew bond unto him under pain of his curse and to account them all accursed who concur with him in that purpose The Senate answered That they could not cast a Bishop into chains which was not condemned The Legate excommunicated the City and returned to Rome Then the Pope sent Jodocus Bishop of Sedan unto the Emperour and perswaded him to send unto Basil a command to keep the Bishop of Carnia untill farther advice and in the mean time the City was absolved Within few moneths Andrew was hanged Henricus Iustitoris another Bishop writ against this Andrew and saith that after private and brotherly admonitions he had published a book accusing the Pope both in manners and faith Catal. test verit lib. 19. 36. Wesselus Gantsfort was a Master in the University of Paris and for his free speaking and writing was forced to return into his native Countrey Groning then he lived in the Monastery of St. Agnes hill by Swol where he taught many young men and had correspondence with sundry learned men In an â—pistle unto a certain Dean he saith The Indulgenciaries themselves confess that there is nothing mentioned concerning these Indulgences in the Scripture nor in the Fathers and even the late Fathers before Albert and Thomas did speak against the Indulgences when they were but lately begun Gerson also and Antoninus were not satisfied in that matter and the Parisianes did openly rebuke the unadvisedness of Clemens the VI. He sheweth there that when he was at Rome in the time of Pope Paul the II. he had disputed with learned men concerning the Indulgences and that a certain Master having been lately at Paris did report that he had heard a dispute of that subject and all the Auditors were more confused and none did return wiser And a Cubicular of the Pope hearing this report said That is no new thing As for his judgement he saith Concerning the punishment of souls I do ingeniously think until I be better informed that when sin is forgiven the punishment is also forgiven nor is any man tied unto punishment which is freed from the sin And out of Lombard he alledgeth a testimony of Ambrose He only can forgive sin who only died for sin And another of Augustine If God cover sin he will not take notice of it any more and if he take no notice of it he will not punish it because he hath forgiven it He addeth The holy Ghost hath by Peter described the one and only solid Bull of Indulgence by which an entrance into the Kingdom of God is ministred abundantly saying Add unto your faith vertue and to vertue knowledge ..... and if ye do these things an entrance shall be ministred abundantly c. In another Epistle unto the Dean of Utrecht I am informed by my friends that when the Inquisitor hath done with the cause of Vesalia he will come next unto me I do not fear in the cause but I must suffer trouble reproaches and calumnies especially of some Doctors of Colein whose hatred and envy I do well enough understand by thy danger for I speak by experience c. Whence it is manifest that at that time many did not speak so openly as they would because they did fear to strive against the stream In an Epistle to â—gilbert he writes This is a sure rule of Divinity Believers should not maintain what is not contained in the rule of faith But by no passage of Scripture can they shew that when sin is forgiven the judgement of the punishment is committed unto the Pope's will for how can they be covered when they are still imputed and how are they not imputed when they are punished hath God forgiven to the end the Pope may punish And where will ye establish this determined will of
change any of their Ceremonies Then he craved the subscriptions of other Nations The Bishops of Menon and Moldoblachia consented but the Bishop of Trapezus refused And the Bishop of Iberia went away privily and before his departure he shewed unto every one of the Bishops that he had Letters from the Patriarch of Antiochia that they should not yeild to add nor diminish an Iota or the least point When he was gone the Pope thought it might help to speak with the Oratour of Iberia privately before the finall conclusion and said unto him I hear that ye are Christians and famous men loving the Church but the Roman Church is the Mother of all Churches and the Governour of it is the Successour of Saint Peter and Vicar of Christ and the universal Shepheard and Doctour of all Christians ye must therefore follow the Mother of Churches and approve what she approveth and be subject unto her high Priest that ye may receive the salvation of your souls c. The Noble-man answered By the grace of God we are Christians approving and following our own Church and our Church hath constantly maintained whatsoever she received of the Doctrine of our Lord Jesus Christ and the Traditions of the holy Apostles and the universall Synods and the most famous holy Teachers of the Church neither hath it declined in any measure from their Doctrine neither hath it added nor impaired any thing But the Church of Rome hath added and transgressed the bounds of the holy Fathers wherefore we have cut her off and departed from her in so much as we behold the purity of the Fathers and hence is she deprived of many and famous children Therefore your blessednesse should with diligence seek those whom you have lost and be reconciled and united with them and this may be easily done if you will put that addition out of the holy Creed which you may easily do since all the generation of the Latines applaud your order and judgement for they esteem you as the Successour of Saint Peter and reverence your Doctrine if then you will put away that additament not onely the Iberians but all the Nations of Christians will be subject and united unto the Roman Church truly and will acknowledge her and thee also as a true disciple of Christ and the prime Sucessour of St. Peter and they all will follow thee with sincere love then shalt thou be the prime Pope and Father of many Christians and then shall be one Shepheard and all shall be one Flock under thee The Pope was confident to have gained this Iberian as a rude and unlearned man but when he heard these words he spake no more The same Iberian went with my Authour to hear a Sermon that was preached before the Pope and then he said unto the other I heard him often name Aristole but I desire to hear of Peter Paul Basile Gregory Chrysostom and such others but what have we to do with Aristotle Aristotle and with some kinde of pity he scorned the Preachers gesture and noddings but more them who would seek union with such Doctours On June 4. the Emperour shewed the subscriptions unto the Pope and hoped that he had given all satisfaction but the Pope said If now ye be brought into acknowledgement of this truth I am glad of it and I wish that your Fathers had been partakers of the same but all this is not sufficient to make up the union there be other differences between us and those must also be amended The Emperour thought this strange and when the Patriarch who had given order to pack up his baggege thinking that all was done heard of the Pope's words he was amazed and June 10. sitting at supper he died and so neither returned home nor saw the Decreet of union which afterwards was penned Some days before his death he sent for some of the dissenters and said The Pope hath promised to pay the money that he oweth us for these five moneths and an half and to send us home in six Ships and the Venetians will send Convoys with us and he hath promised to send twenty Ships in March for any service that our Emperour will imploy them unto this work will be to the great advantage of our Nation and of the Christian World and since all these things have succeeded so happily do not withdraw your consent any more c. Because they did refuse alledging that their conscience and danger of their souls was more dear unto them then all the World he said Behold ye do that I shall never see my Countrey for if my dearest friends be not with me I shall never return I speak unto you as a father and a friend if ye will obey me it shall go well and if not the Synod will take notice of it and will not let you go but will do unto you as ye deserve They answered We are ready to suffer whatsoever the Synod will decern against us After the Patriarch's death the Emperour had all the burthen and dealt with the advice of three onely to wit the Bishops of Russia and Nice and his Secretary The Cardinals went unto him often and importuned him to consent unto other three particulars to be contained in the Decree of union to wit 1. That both the Churches may retaine their own custome of the bread whether leavened or unleavened 2. Concerning Purgatory 3. Concerning the Primacy of the Pope The Emperour consented unto these without the knowledge of any Greek but of those three The Latines did much press the Emperour to take away a Prayer out of the Liturgy concerning the unbloody Sacrifice for they said The bread and wine are consecrated by the words of the Lord Take eat this is my body and therefore to pray after the saying of these words is as if the blessing of the Lord were not sufficient to consecrate the Sacrament Here was much debate at last the Emperour said If ye will believe truth the antient Fathers and all the Eastern Churches have kept this custome as it is in our Books Cardinal Julian said Can your Majesty swear that your Books have not been changed since the days of the Fathers and if you cannot how shall we believe them The Pope also required the Emperour to cause all the Greeks to assemble into his Palace and there he did upbraid them that they wasted so much time and would conclude nothing But neither the Emperour nor other Greeks would yeild in this head but the Bishops of Russia and Nice Then was great debate concerning the form of the Decree in whose name it should be framed the Emperour would have it in his name as the Decrees of universal Synods were wont to be but the Pope would have it in his name after long contention the Emperour must yeild Then the Pope would have them to chuse a Patriarch either an Italian or a Greek The Emperour seeing that the Pope would never make an end if his demands were
common both in vulgare and Latine rithmes saith Catol test Ver. lib. 19. So while the one sort of the friers strive to beare down the other they ar both deciphered 3. Andreas Proles an Augustinian in Portacoeli by Vueringerod was a devote A. Proles Prophesieth of a Reformation and Zealous Doctour in his Lessons he said Yee heare Brethren the testimonie of the Holy Scripture teaching that by grace wee are whatsoever wee are and by grace we have all that we have Whence then is this so great darknes and so horrible superstitions Alas brethren the Christian Church hath need of great Reformation and indeed I see it approaching The brethren ask him Why doe you not begin the Reformation why doe you not oppose yourself against these errours I am said he an old man weak in body and I ackvowledge I am not endowed with learning eloquence and other gifts requisite for such a worke but the Lord will shortly raise up a Champion able for age learning and activitie which shall begin the work and set him self against these errours God will give him courage to speak unto the great Ones and yee shal find that his ministerie shall doe much good for the Kingdom of the Pope shewes it will shortly fal because it is so high Catol test ver Lib. 19 ex Henning And there it is also that Martin Luther being young heard him preach at Magdeburgh The same Doctor Proles was sent-for to come unto a councell Henningh nameth not the place and there it was propounded to ordain a new feast-day Only Proles spoke against it because sayd he Christian people ar made free by the blood of Christ and yet are burdened with a multitude of traditions The Pope and others would have had him to change that language but he said I will never think otherwise Wherefore the Pope did excommunicat him But he regarded not the sentence and returned home and then he told how he was in many dangers by the way that if the hand of God had not preserved him from many who were set by the Pope against him he could not have escaped Many were moved with the mans zeal and began to vilifie the sentence of excommunication He lived a yeare speaking more frequently against the errours of the Church and then Ernest Bishop of Magdeburgh did solicite that he might be absolved The Pope did yeeld upon condition that Proles should come unto the Pope and a conduct was sent unto him He went and when he was nere unto Rome a Cardinal who had been of the same Augustinian Order meeteth him and told him what was the Popes mind to wards him no good Wherefore the olde man thought it safer to returne and by the way died at Ciclembach An. 1510 and was buried in the monasterie of the Augustinians 4 John hilten a Monk of Isenac in Thuringia spoke against the errours of his brethren they conspire against him and shut him up in prison More prophecyes of Reformation When he becam sick he entreats them to pitie him because of his bodily infirmitie They dealt never the more mercifully with him He said then I have said litle or nothing against you but a bout sixteen years hence this was spoken about An. 1500 one shal come who shal oppose monks and yee shal not be able to resist him Catol test ver ex Philip. Melan. in Apolog. cap. devotis Monast 5. Wolfgang aitinger a Clerk of Ausburgh about the year 1500 wrote Commentaries on the prophecies of Methodius where he oft taxeth the vices of the priests namely the neglect of their Office that they did neither teach nor ad minister the sacraments but did hire Vicares to supplee he said also The seat of Antichrist is not the literal but the spirituall Babylon 6. Sebastian Brand at that time Pastour of S. Marie's the cathedrall Church of Erford preached against the indulgences in this manner Deare friends on this Whitsunday wee lay forth our wares unto you but here is an uncouth merchant bragging that he hath better wares meaning the seller of pardons when he is gone wee will lay forth ours again And against satisfactions he said We have some who will goe to Church and pray sing mutter the hours and say Masse for us but who will goe to hell for us He said also The time is at hand when yee shall hear the gospell read out of the booke it self some of you will see that time but I will not live so long For these and such other words he was forced to flee and went to Magdeburgh 7. Bernard Lublinensis wrot unto Simon a Printer in Cracow An. 1505 commending a Chronicle of Bohem writen by John Pilsensis and having spoken of many rites and changes in the world which some doe approve and others condemn he saith Albeit the simplicitie of faith may easily make us free from these toies that wee may believe these things to be godly which they that sit in Moses Chaire doe command yet the minds of men can not be tied but they will search out truth that the understanding may attain it's proper object if this searching make us guiltie of sin into what miserie are Christians brought which dare not for the decrees of men professe truth itself when it is found If any man in Zeal of religion dar say the Bishop of Rome and others with him have litle regarde unto the Church these flatterers say What will thou caitife open thy mouth against heaven darst thou mutter against the Pope who is most holy and a God on earth But if the same which ar called most holy will set not their mouth only but their hands and feet against heaven and if when they kill men they imagine that they are doing service to God they are so far from speaking against them that they doe commend and magnify their wicked deeds and if one will speak otherwise hee shall feele the fire But in these miseries I have only one refuge that I will believe in Christ and put all my trust in him as for the rites and inventions of men I wil so long bear with them as they are not contrary unto the honour of God yet so that they be inferiour unto the Commands of God and his Gospell without which man can not be saved therefore I believe not that all things which men condemn are condemned with God nor that all things are holy which they call holy for God judgeth otherwise than man judgeth ..... It is impossible that all the World can obey one man it is enough if they believe in Christ Behold I have writen unto thee my thoughts I will stand for nothing except the faith of Christ c. Catal. test Ver. lib. 19. Philip. Mornae hath the same but more briefly 8. After the Councel at Pisa Philippus Decius a Lawier of Millain defended the lawfulness of that Councel against the Pope that seing the Pope is obdured in Simony and infamous for most corrupt
intend to hold unto our last breath wee firmly believe of the Holy Ghost wee believe the Holy Ghost and in the Holy Ghost Of the Holy Ghost that he is the one true God with the Father and the only begotten Sonne distinguished in this only that he proceeds from both by vertue of which faith quickning renewing reforming every one attaineth the participation of Christs meritorions grace justification truth fortitude and perfect salvation by which Spirit also the Holy Church is grounded in the faith of Christ against which the gates of hell are not able to prevaile which also by the same Spirit in the members of true faith he washeth justifieth sanctifieth ordereth governeth gathereth strentheneth fructifieth As also by the same Spirit were the Holy Scriptures inspired and are known by him the members of the Church are vnited from him are the gifts of ruling the Church and many other things which by the same Spirit are made perfect unto the life of glory Wee believe the Holy Ghost when wee fully consent unto the Divine Scriptures or Apostls of God Wee believe in the Holy Ghost when with clear knowledge and unfained faith wee love him and with the members inspired by him wee keep his revealed truth unto eternall glory By the same fulness of formed faith wee believe that the holy Catholick Church in respect of the foundation of lively faith is the number of all the elect from the beginning of the world unto the end thereof whom God the Father in Christ by his Spirit hath chosen justifieth calleth unto the glory of salvation and magnifyeth without which is no salvation unto man But in respect of ministry and dispensations wee believe that the holy Catholick Church is the congregation of all Ministers and people subdued by obediente obeying the will of God from the beginning of the world unto the end of it whom God only sendeth inspired by his Spirit giving them the word of truth peace reconciliation that they may bring forth the fruit of salvation in the unity of the Church and their travell be not disappointed of the saving reward whose names and number He only knoweth because he hath writen them in the book of life That first Church hath none that shal be damned and the other is mixed untill the appointed time of the last judgement But the Church of malignants seekes them that are of that evil one whom Satan sendeth in this time of mortall life to the perdition of the world and tryall of the elect On this Church all the curses and sad things that Christ his Apostls have foretold shall be heaped to wit that they who are unworthy of ecclesiastical honour may rule over them by their power The promises also of renovation are fulfilled in her And yet wee arrogate not so much unto us as that we would be called or bee the only Catholick Church as if salvation were to be found with us only but wee endeavour with all diligence to be partakers of the ecclesiasticall truth and wee are afraied to be subject unto orobey evill workers whom wee find to be enmies of the Church and its truth for fear of everlasting damnation and for obedience unto Christ and because they doe minde speak and doe unto his Church things contrary unto his law Wherefore wee willingly endure oppression tauntings and calumnies for the salvation of our souls for un less Holy fear and the horrour of hell did withhold us we would embrace the liberty of the world with it's vanities wherin one may live as he listeth But wee would rather choose the strait derided and sad way in which our Redeemer Christ and the Church his spouse condemned by the world and despised yet following the example of Christ have walked than to taste and follow the momentany pleasures of the world The first and chief ministry of the Church is the Gospell of Christ whereby grace and truth that were painfully purchased by the torment of the cross is revealed which grace is given for salvation by the Holy Ghost and God the Father unto the Elect which are called by the gift of faith Another necessary ministry of the Church wee declare to be the word of teaching by which the saving truth is known in the sense of faith through which knowledge the life of grace and glory is administred unto the men of good desire Likewise wee declare that the seven sacraments are useful unto the Church of Christ by which Sacraments the promises of God are signified to be fulfilled unto believing people and by them entrance into the Church of God for keeping unity among them that walk unto glory is ministred Faith which God gives causeth us think of baptisme the first Sacrament these things whosoever of ripe age by hearing Gods word believeth and believing is renewed in soul and is enlightened such by outward washing for argument of inward cleanness attained by faith should be baptized in the name of the Father Sonne and Holy Ghost into the vnity of the holy Church Our profession is also extended unto children which by the decree of the Apostles as Dionysius writes should be baptized and then by the guidance of their God-fathers being instructed in the law of Christ should be invited unto and accustomed with the life of faith By faith received out of the Holy Scriptures wee professe that in the dayes of the Apostls this was observed whoesover in their young years had not received the promises of the gifts of the Holy Ghost such did receive them by prayer and imposition of hands for confirmation of aith Wee thinke the same of infants Whosoever being baptized shall come to the true faith which he purposeth to follow through adversities and reproaches so that new birth appeareth in his spirit and life of grace such a one should be brought unto the Bishop or priest and being demanded of the truths of faith and of Gods commandements and of his good will and constant purpose and works of truth and shall testify by confession that all these things are so such a one is to be confirmed in the hope of attained truth and he is to be helped by the prayers of the Church that the gifts of the Holy Spirit may be increased in him for the constancy and warrefare of faith and finally for confirming the promises of God and the truth that he hath he may be associated into the Church by laying on of hands in vertue of the name of the Father of the Word and of the Holy Spirit By this faith which we have drunk from the Holy Scriptures we believe and confesse with our mouth Wheresoever a worthy priest with believing people according to the mind and purpose of Christ and order of the Church shall shew forth his prayer with these words This is my bodie and This is my blood immediatly the present bread is the body of Christ which was offered unto death for us and so the present wine is his blood shed
doctrine and in the end he saith the Holy Scriptures of both Testaments are to be revised and corrected according to the antient Copies of the first Originals that they may be purged from the errours which have crept-in by the carelesness of Writers or default of times Solemn ceremonies concerning which some broils have been antiently are to be brought into some allouwable order and true histories are to be distinguished from Apocryphe fables c. Orat. Io. Pici in Concil Lateran ex Fascic rer expetend 12. Jacobus Faber Stapulensis had then renown for his learning and knowledge in all sciences especially in Divinity Aventinus had been his disciple and testifieth that he heard him and Clichtoveus say sixe hundred times that Lombard had troubled the most clear fountain of Divine philosophy with the durt of questions and pudlle of opinions He wrote Commentaries on the Psalmes Ecclesiastes on the four Evangels and the epistes of Paul His works began to be printed An. 1508 and as Jo. Sleidan writes he suffered many grievous persecutions by the Masters of Paris but the King by his missives from Spain exhorted them to spare him What was his belief in many articles now in controversy may be guessed by this that the Authors of the Belgick Jndex Expurgatorius have filled 18 pages with the catalogue of passages which they have ordained to be blotted out of his books as out of his Comm. on Mathew they blot out these words By faith in Christ only wee look for salvation The righteousness of works is a Pharisaicall doctrine Let none say Peter was that rocke And on Luke The grace ofsalvation is due not to works but of the goodnes of God only In very deed not priests but God doth cleanse yet they are witnesses All prayer and adoration belongs unto Him alone And on Iohn This faith can not bee without love He fell down and worshipped which is a duty to be done unto God only and the duty of him which confesseth that the Son of God is God All the Saints are nothing if the question be of true worship Yee believe in God believe also in mee Or els he is but an infidell albeit he think that he believes But the Authors of the Spanish Index have made a shorter cut they order to destroy all the Commentary on John because it can not be wel amended say they 13. William Budaeus was Secretary to Francis I King of France in his fifth book de Asse which was printed An. 1513. he describes the estate of the Church at that time saying The clergy are worse than the worst of the people in all kind of vice and wantonness prelats are ignorant and enemies of learning having no respect to the salvation of souls but rather thrusting them down to hell by their false teaching or wicked example He saw how they sought to abolish the Pragmatica Sanctio and therefore when he hath shewed that the riches of the present times are not comparable unto the former times he addeth except one sort of men who indeed should not have been excepted these are the priests whom now we behold to be the only rich men almost next unto Kings And when he had spoken a little satyrically of them he addeth Whence hast thou o France that liberty to be called most Christian if as by religion thou didst deserve that honourable name so by the same religion thou endevoirest not to retain it still O how would thy enemies clap their hands and rejoice who do envy thee this Palladium of thy happines Kingdom a gift sent unto thee from heaven which being taken away or fading from thee thou canst no more be happy Beware I pray thee that thou bee not to credulous unto these sonnes of the earth who building honorable estates like unto the Aloidae seeme to make warre against God climbe into the heavens to wrong them who are above for by consent of all men the cause of all these cometh from the head top of Christendom who unless he be well disposed all the inferiour members must draw the causes of disease from him We see likewise that godly men do wish that by providence the pillar of the Church may be amended or another be sett up more profitable Neither am I ignorant that the foundations of this house were layd by a cunning hand on a most firme rock which by no force can be pulled down c. Then he sheweth the abuses of the Church especially those that proceed from simony whereby the government of the Church is altogether diverse from the institution of Christ He compareth Christ his Apostles with the Pope and his court so that he is compelled to say The Bride hath renounced her Spouse Then he complaines that the discipline of the Church is corrupted by them who should have been the chief maintainers of it and who can believe that the men who have done these things can acknowledge the good true faith who knoweth not that the choice stones of the sanctuary have been castdoun long since and dispersed so that the Majesty of the Church being ruined now the Spouse of Christ forgetting her marriage-bond not only hath left her husband but shamelesly hath been wandring in the broad waies streets licenciously gone a whooring thorough Provinces who knoweth not that the sheapherds are become not only deserters but drivers away of their flockes What Have we not seen the most eminent of the praelats behaving themselves so preposterously so filthily that they who should have framed all the daunce to grauity comelynes have altogether abhorred the comelynes of order c. The Jesuits of the Spanish Jndex Expurg have ordained all such passages to be blotted out In his secound book De Translat Hellenism he saith O if we had but the relicqus and ashes of the old faith which now is almost buried From which faith God hath called some of his stewards faith full who being full of Divine courage of godly emulation of the Spirit of God have been a glory ornament of the Church But now and even of a long tyme the Church is a wasted house having no colour nor shew of that religion which Christ taught if we judge of the universality by the greatest part 14. Iacohus Almainus Doctour of Divinity in his book printed at Colen De potestate Pontificis against Thomas de vio aliàs Cardinal Cajetan the Legate of Leo X. writeth particularly of indulgences saying The power of binding loosing seemeth not to be extended unto them that are in purgatory seing wheresoever promises are made in the Scriptures or grace is promised it is alwayes said on earth as whatsoever thou shalt bind on earth c. and it is never spoken of these who are departed this lofe Thence it followeth saith he That the souls in purgatory can not be delivered from punishment by indulgences albeit they may be by prayers 15. John Tritemius was at this time Abbas Spanhemiensis
he had many bickerings with the monkes In one epistle he calleth the priests contemners of the Holy Scriptures in another he complaineth that Aristotle was more preached in pulpits then Christ In his answer unto the 8. questions of the Emperour Maximilian he hath these propositions If there be any salvation without Christ Christ is not the Saviour of all 2. Seing the Sacred Scripture is the work of God we must necessarily confesse it is in all respects perfect for the great God whose works are all perfect hath given unto his Scriptures such order as he pleased and without all doubt he inspired his pen men how they should write Adquaest 4. 3. The heavenly doctrine is not in the words but in the meaning of the Scriptures not in the pages of an hid oration but in the secret of mysticall inspiration ibid. 4. Neither hath the Church any authority without the Scripture nor is faith given unto the Scripture without the Church for as Augustin saith I had not believed the Scriptures if the authority of the Church had not moved me So John Gerson said I would not believe the Church if the Gospell did not move me the Church confirmeth the Scripture and is confirmed by the Scripture when the Church doubteth she hath recourse unto the advice of the Scriptures for the same Spirit of God hath founded the Church on the faith of Jesus Christ and he only hath inspired the Scriptures This is the three fold cord which is not easily broken when the Holy Scripture is by the Holy Spirit coupled with the authority of the Church so that the Scriptures commend the Church and the Church commendeth the Scripture 5. Some men think that the Holy Scripture is in many things confused and imperfect and yet if they would read it with due purity of mind they would find it very perfect solid At last he concludeth The authority of any Catholik Church not of any particular Church is great which only in the doubts concerning faith hath place to expound the Scriptures to wit out of the Scriptures themselves which are perfect as he said before unto whom speaking according to the Scriptures the neckes of all powers are subject c An. 1516. died the worthy Carmelite Baptista Mantuanus a Poet of such same that he is aequalized unto the antient Poets as Bostius writeth unto Burellus In many places he describeth the estate of Rome to wit he professeth his own affection toward that Church in Fast. lib. 12. saying Et licet his olim nugis juveniliter aures Praebuerim tamen ut melius cum tempore factum Judicium lis haec mihi perniciosa videri Caepit ex gravium cuneis abigenda virorum In his Eclog. 9. he describeth the City thus Mille lupi totidem vulpes in vallibus istis Lustra tenent quod dirum ac mirabile dictu est Ipse homines hujus tanta est violentia coeli Saepe lupi effigiem moresque assumere vidi Inque suum saevire gregem multâque madere Caede sui pecoris factum vicinia ridet Nec scelus exhorret nec talibus obviat ausis Saepe etiam miris apparent monstra figuris Quae tellus affecta malis influxibus edit Saepe canes tantam in rabiem vertuntur ut ipsos Vincant caede lupos qui tutela fuerunt Hostiles iâ—eunt animos ovilia mactant And in his first book Sylvarum after along catalogue of the impieties of Rome he saith Singula texentem convitia deseret aetas Tantum ac tale tuae est impietatis onus Romanis Pater est Mavors lupa Martia nutrix Haec hominum mores ingeniumque docent Vivere qui sanctè cupitis discedite Romae Omnia cùm liceant non licet esse pium And in Fast. libr. 2. he directeth his speech unto Pope Leo X. Sed tria praesertim restant curâ atque labore Digna tuo bellum est primum quae fessa laborat Italia pleni humano jam sangnine campi Est aliud Romana gravi maculata veneno Curia quae spargit terras contagia in omnes Postremum est oppressafides expósta rapinis Vndique in praedam populis subjecta cruentis A te haec subsidium magnis clamoribus orant Sancte Pater succurre Leo Respublica Christi Labitur agrotatque fides jam proxima morti 17. The University of Padua in their determination for the divorcement of Augustinus Furnarius a Noble man of Genua did hold that those things which appertain unto the law of God are not subject unto the power of the Romish Pope and that in these things the Pope is not the Vicar of Christ but only in such things that are committed unto the jurisdiction of men Corn. Agrippa in Apolog. § 2. 18. Cornelius Agrippa Count a Niettesheim Doctor utriusque Juris became afterwards counseller unto Charls V. Emperour Albeit he continue professing himself to be a member of the Romish Church and wrote despitefully of Martin Luther yet in sundry of his works he dissembleth not the estate of the Romish Church An. 1510. he had a declamation against diverse abuses of the Church and in defence of his declamation he wrote a book which he calleth De vanitate scientiarum artium in which his purpose is to shew that no where no not in the Pope nor in Scholastik Theology is there any Divine solidity but only in the word of God and in proof heer of as he taxeth the faults of all studies and Arts so he concealeth not the vices of priests monks Bishops Cardinals and Popes as elsewhere I have touched especially in cap. 54. he sheweth that the Doctours of Theology in Lovan do reckon among the canonized Saints Aristoteles who by killing himself had made himself a sacrifice unto the Devils and nevertheless they had caused to print a book de Salute Aristot and they had published another booke de Vita Morte Arist with a Theologicall glosse in the end of which they conclude as John the Baptist was the fore-runner of Christ in things concerning grace so Aristotle was the forerunner of Christ in other things c. In c. 60. he saith It is not the least part of Religion that consisteth in the pompe of ceremonies in cloaths in vessell candles bell organs concents odours sacrifices gestures pictures in the choise of meates fastes such other things that are in singular admiration adoration of the unlearned people who receive and take heed only to such things as are before their eyes But as it oft happeneth that those things which are ordained for remedy turne to harme so it comes to passe that by the multiplication of the lawes concerning these caeremonies Christians are now burdened with too many constitutions with moe that the Iewes of old and which is more to be lamented whereas those rites are neither good nor bad in themselves people trust more in them and observe them more praecisely than the commandements of God
and therefore was noted for inconstancy by some and others called him an obedient son But Lewes XII was ready to compell the Pope to obey the Councell On the other side the Pope levieth and directs an Army against him and the King gave order to his General Gasto Foxius in Millane to omit no opportunity of fighting against the Popes Army and if he should prevaile he would make hast towards Rome without any respect of the Bishop And lest it be talked abroad that the King did attempt this by his sole authority his army was levied in name of the Councell which was still called of Pisa and Cardinall Severino was sent by the Councell with that Army Whereupon followed a great victory at Ravenna the Popes army was foiled his Legate John Medices Generall thereof and many other remarkablepersons were taken But the death of Gasto stopped the course of the victory and delivered the Pope from fear Then the Swisers under the pay of Julius made irruption into Burgundy and Lewes Pelissa Governour of his Army in Italy was ordered to come into France In the mean time the Councell had eight Sessions and continued their process against Julius and did suspend him from all Civill and Ecclesiasticall authority Aprile 9. 1512. The report is saith Sleidan that it is the policy of the Popes when they are afraid of a Councell to appoint another serving their own purpose So Pope Julius on July XVIII summoneth a Councell to begin at Lateran Aprile 19 and after that did adjourne it till May 1. certis causis eum ad id moventibus saith Baselius This was the work of Bishops and Councells in those days Budaeus de assefol 176 edit Ascen An. 1531 saith Here were two Councells the Romane and the Pisane but both were called through envy and revenge rather than out of love and it may be added or any purpose to doe good but we see Reformation of the Church was pretended and the Pope was opposed 2. At the foresaid time began the Councell at Lateran which Bellarmin calleth the XVII Generall councell In the first Session the Bible was laid at the Popes feet and he was called Prince of all the world the successour of Peter and not inferiour unto Peter yea they say unto him The respect of your divine Majestie In Sess 2 Julius is called Priest and King most like unto God and who is to be adored by all people In Sess 3 the Kingdom of France is interdicted and given to any for the winning the markets and faires are transported from Lions unto Geneve In Sess 4. the Pragmatica Sanctio of France is annulled and the Pope is said to have the place of the everlasting King on earth albeit with unequal merites After the 5 Sess Julius died and in the next Sess Leo X. was declared Pope Then Begnius Episc Modruviensis comforted the Church saying Weep not Daughter Sion for behold the Lion of the tribe of Juda cometh the root of David behold the Lord hath raised up unto thee a Saviour and deliverer And again turning his speech unto the Pope he saith O most blessed Leo we have waited for thee our Saviour-we have hoped that thou our Deliverer wert to come take thy sword and buckler and arise to our defence In Sess 8. the Cardinals whom Iulius had declared uncapable of any title were restored for when Iulius was gone they had no more to worke upon and so submit themselves and were accepted In Sess 8. Leo commanded that the decrees of this councell should be observed under the pain of excommunication In Sess 9. the Emper. and all Kings and Princes and all others are commanded that they hinder no man from coming unto the Synode under the danger of God's wrath and ours saith Leo. Item a lay man blaspheming shall pay 25 Ducats if he be a Noble man and for the second fault 50 Ducats to be applied unto the fabrick of the Church of the Prince of the Apostles In this Session the Synode spake by Antotonius Puccius Clericus Camerae unto the Pope saying In thee the only true and lawfull Vicar of Christ that saying shall be fulfilled again All Nations shall serve him Nor are we ignorant that All power in heaven and earth is given unto thee Then he bringeth in the Church speaking unto the Pope thus These things may I most sweet Spouse thy only beloved and faire one say Consider mee not that I am black c. Ex Caro. Molinaei Monarchia tempor Pont. Roma In Sess 10. they would provide that Books should not be printed against the Roman faith therefore they ordained that none should presume to print or cause to be printed any book or whatsoever writing either in our City saith the Bull of Leo or in any other city or diocy untill first they be examined by our Vicar and Master of the holy palace and in other cities by the Bishop or another man of judgement to be deputed by him to this effect and by the Inquisitour of the hereticall pravity within that city or diocy and untill they be approved by suscriptions and these to be dispatched without delay and freely under pain of excommunication c. Bulla Leon. added to the decrees of the Councell at Trent In this councell it was talked of the Turkish warrs of the Reformation of the Church of the immortality of the soul and how these of Bohem might be reduced It was determined against Pope Leo that the souls of men are immortall Item that none shall speak of the coming of the Antichrist for it was the common talking of men every where The Tope is the Antichrist and this was judged the fittest way to shunne such speeches It was also ordained that all Europe shall pay tiths for preparation of warrs against the Turk But many prelates knew that the Pope had no such intention and therefore the Bishops of Dirrachium Salamantin Tarvisin Grassen Chien Montis viridis or Mount Maran Cervien Licien Ferentin Perusin and others did subscribe with this limitation Placuit quoad Turcas expeditione primum inchoata In the year 1516 King Lewes died and his successour Francis submitted himself unto Pope Leo from that time Leo sought to dissolve the councell and because nothing was concluded concerning the Reformation of the Church he made shew to adjourne the Councell for five years to the end the Bishops being refreshed at home with some spirituall gifts they might rerurne with the greater alacrity and the Pope gave to them and their domesticks remission of all their sins Concil Lateran Sess 12. A TRANSITION It was said in antient times Vltima caelicolum terras Astraea reliquit that is when all vertue had left the earth last of all equity or righteousness failed from among the children of men But now we have heard the Church complaining that first piety had departed and in place thereof came formality accompanied with superstition and innumerable rites Devotion moved people to make good men but
too wealthy and their successours tooke more pleasure in their wealth then in their industry and piety and when wealth was severed from godliness they became proud and ambitious yet would not want the name of holiness and by the name of holiness with too much wealth they did climbe I will not say unto the highest pinacle of honour but unto Divine honour and were exalted above all that is called God and laid aside even the word of God So that then it might have been said Spernitur à Româ Scriptura novissima Dotum that is when the Romane Church had forsaken piety of conversation purity of worship order of discipline equity of Civill things and all graces or gifts of God lastly she despised the very written word of God Nevertheless God left not men inexcusable nor suffered He them to passe without reproofe by some Witnesses of his Truth even under the grossest darkness And so we have heard not only the Waldenses and such others which made separation from the Church of Rome as the Greeks but some Monks some Abbots some priests some Bishops some Universities some Counsels of States some Parliamens some Councels yea some Cardinals and Popes which were and did continue members of the Romane Church now and then bewailing and declaring the corrupt estate of the Church both in the pretented head and in the body thereof for the greatest part not only in manners rites and discipline but in doctrine also We have heard some professing a desire and attempting a Reformation but were ever hindered by the Popes and court of Rome How then can any man be so impudent if he be not altogether ignorant to say that the Church of Rome hath never erred nor can erre We have heard also some foretelling that a Reformation must bee and shall be yea and some pointing at the very time and year of Reformation We have seen the world prepared for a Reformation by store of antient books printed and spread through Europe by reviving of Liberall Sciences and the prime tongues and by multitude of learned men It followes now to behold how God Reformed his Church not by the direct intention of men but in spite of all his adversaries and as it pleased Him in wisdom for the manifesting of his glory and mercy toward ungratefull mankind PART II. CHAP. I. Of POPES HADRIAN VI. borne in Utrecht of Belgia for his learning and sagacity of judgement was called from Lovan to be Tutour unto Charls the young King of Spaine then he became Bishop of Derthuse and chief Counseller unto Charles and Governour of Spain in the Kings absence and at that time being known at Rome by report only he was chosen Pope January 9. An. 1522. When he was advertised of the election he wrote Letters of thanks unto the Colledge of Cardinals for the good opinion they had conceived of him and whereas three Cardinals were appointed to be sent unto him he desired them to spare their travell for as soone as it might possibly bee he would come unto Rome And because the Senate and people of Rome were displeased that a stranger should have that Dignity he wrote unto them promising whatsoever favour could be expected from him He arrived at Rome in August following In the mean time Soliman the Turk was besieging the isle Rodos And in the seventh moneth carryed it by composition to the great shame of Christians J. Sleidan Comment Lib. 3. adfin It appeares that from Spain Hadrian wrote unto Erasmus to write against Luther and accordingly in an epistle dat Basileae prid jd. Julii An. 1522. ad Jodoc President of the Senate of Mechline he saith Here and there partly by word and partly by epistles I have turned away many from the Lutheran faction and nothing hath discouraged the Lutherans minds so much as that I have openly declared my adherence unto the Romane high priest and disallowing Luthers cause Cheregat was sent with a Brieve as they speak dated Novemb 25. 1522. from Hadrian unto the Princes of Germany shewing that it was grievous unto him that Luther had moved such a stirre and sedition for it concerneth the loss of souls and the destruction of the flock now committed unto him and it is hapned to beginne in the same Country where he was borne which Nation was ever furthest from all supicion of heresy wherefore he craves earnestly that they would helpe to remedy it as quickly as might bee lest through longer delay it happen unto Germany as it did unto Bohem and he promiseth that he will spare neither mony nor travell here in beseeching them that they will every one according to his power do the like seing so many weighty causes may move them heerunto to wit the Glory of Gods holy Name is by this heresy chiefly obscured the rites of the Church are defaced and in a manner abolished and Germany which was wont to have the chief praise of religion now for this revolt cometh into contempt for when they might have easily dispatched Luther and quenched his heresies they have not done it so degenerating from their ancestours which have left a notable example of their vertue at Constance Is it not a most notorious wrong that Luther doth unto them and their forefathers for where as they have followed the religion of the Romane Church now when he condemned that religion he condemned them Let them weigh seriously what those fellowes do intend verily under pretence of Evangelical liberty to take away all Lawes and Magistrates Albeit first he seemes only to impugne the rulers of the Church as tyrannicall and wicked and hitherto they doe craftily hide their intention and traiterously and do flatter Magistrates to the end they may the more freely utter malice against the Clergy but when the clergy are opprest doubtless they will attempt further ..... Luther differeth not much from the sect of Mahomet which permits men to marry many wifes and then to forsake them by which means that wretched hypocrite hath bewitched and allured the greatest part of the world albeit Luther permits not this yet he aduiseth all men which have vowed chastity to marry so giving way unto mans lust that he may have the more to be of his confederacy to the utter destruction of the Commonwealth especially of Germany Therefore it is their part to put in execution the decrees of Pope Leo and of Caesar ...... If any will say Luther was condemned ere he was heard or it is reason the cause should be debated these men think amisse for Christ had taught us the rule of faith and religion whose authority we must follow and not skan the articles of faith by humane reason nor enquire the cause of this or that precept Indeed he is to be heard when he is examined whether he spake thus or thus whether he set forth this or that book but touching the faith and sacraments we may not permit him to dispute nor defend these things which he had written
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
a Generall Councell To this purpose writes Laur. Surius a Carthusian Monk of Colein and enemy of Luther saying Because not small abuses were mixed with these proclaimed indulgences Luther took occasion to inveigh bitterly against some immoderate and filthy preachers of them and sent Letters unto the Bishop of Mentz writing far otherwise of matters of religion than he did afterwards in his book de captivitate Babylonica and other books also he set forth 95. propositions against the indulgences and Tecelius set forth 105. contrary propositions out of this contention arose that fire where with all Europe was almost enflammed in the very beginning of this tragedy many grave learned men did judge that Luther was moved not with a very bad zeal and that he looked upon no other thing but the Reformation of the Church in which every good man was grieved at many abuses c. And in the year 1519. Novemb. 1. Erasmus wrot from Lovan unto Albert Bishop of Mentz saying Many things are in the Books of Luther condemned as heresies by Monks and Friers which in the books of Augustin Bernard are found as sound godly the life or conversation of Luther is universally approved of all men And the world is burdened with mens ordinances with School-doctrines and opinions and with the tyranny of begging Friers who so far as the Pope makes for them they make him more than a god but if he make any thing against their purpose or advantage they account no more of his authority then of a dream they have left off to speak of Christ and teach nothing but their own new conceits which even idiots can not endure and good men groan when they see such things These things as I suspect have moved Luthers mind that he durst oppose himself against the intolerable impudency of some for what other thing can I suspect of a man who is neither ambitious of honour nor covetous of mony And in his epistle to Cardinall Campegius dated Lovan Natal Nicol. 1520. he saith I have heard very worthy men of approoved life and doctrine rejoice that they had found some of Luthers books and I have seen that whosoever was of most innocent life and nearest to the purity of the Gospell was least offended at him further his life is commended even by them who hate his doctrine God only can judge of the mind ..... the world now being wearied with this doctrine of humane traditions constitutions seemeth to thirst for the pure water of the Evangelicall fountaines and it seemes unto mee that this man is framed by nature unto this purpose as he is kindled in desire V. The Pope was persuaded by some that Luthers cause should be first Card. Cajetan dealeth with Luther examined in Germany and so he committeth it unto Cardinall Cajetan ordering him that if he find any appearance of amendement to accept him and restore him unto the Church and not only forgive him what was passed but give him hope of preferment and rewards but if the man be obstinate he should deal with the Emperour and Princes to restrain him with bodily punishments Upon citation Luther goeth to Ausburgh and hearing that the Cardinall had gained upon the Emperour and some Princes to hate him he writes unto George Spalatinus For all these I fear not though they prevaile by flattery or credite to make mee odious unto all men yet I am sure in my conscience that whatsoever I have and whatsoever they impugne I acknowledge and confesse that I have it from God and these things I do referr and offer unto Him if he take them let them go if he maintaine them they are safe and blessed be his holy name for ever He came to Ausburgh in the beginning of October but did not present himself untill he had received a safe-conduct from the Emperour and then he appeareth before the Legate October 12. he was accepted courteously and the Legate spoke of some controverted points but when he perceived saith Pe. Soave that he was not like to yeeld no not for the great weight of Schoole-divinity in which profession he was very well acquainted and he was prompt with the texts of Scripture where in the School-men had little confidence therefore he professed openly that he would not deal with him in way of disputation only he did exhort him to recall what he had divulged or at least to submit his books and doctrine unto the Popes judgement and the rather he should not refuse because of the present danger if he repent not and of Leo's favour if he despise it not when it is tendered Luther pauseth a litle without any answer the Legate thought he wold not presse him instantly but gives him leave for some days that the menaces and promises may take the more upon him and he sent Jo. Staputius Vicar generall of the Augustinians to deale with him in the same manner Another day the Legate professed that he would deal with him not as a disputant but as his Judge and to encline him to reconciliation he adviseth him that he let not the faire opportunity of favour slip Luther answereth with his accustomed freedom I will not prejudge the truth for any paction nor have I offended any man by word or deed that I should hunt after any man's favour nor do I fear the menaces of any adversary and if they will attempt any thing against mee illegally I am resolved to appeall unto a generall Councell The Cardinall had heard that he was encouraged by some Princes who intended by him to restrain the Popes power and he suspected that their persuasion had made him so confident therefore he was full of wrath and chideth him bitterly revileth him admonishes him that Princes have long hands and commandeth him to pack him out of his sight He going away calleth to mind what they had done to John Huss he intendeth to depart quietly but after another advisement he sent Letters unto the Cardinall where in he acknowledgeth that he had spoken hastily as the importunity of his adversaries and these bankers had provoked him he promiseth to use more modesty yea he will satiffy the Pope and shall speak no more of Indulgences if his adversaries shall be likewise tied But saith the same authour while neither party will be silent but rather provoke one another the fire was the more kindled The Court of Rome was offended with the Cardinal that he had dealt too peremptorily and contum cliously nor had allured him with hope of a miter or red hatt Others relate that conference in other words yet not contrary that when Luther was commanded to recant he desired to be informed where in he had erred The Legate alledgeth the Extravagant of Pope Clemens Then Luther protested that he did reverence the Church of Rome so far as they are not contrary unto the written word of God as for any thing that he had written or said he protested that he thought it
alive or other wayes put to death for the cause of religion John oecolampade in the year preceeding was retyred into a Monastery for feare of trouble but when he heard of the publick edict he set forth some Sermons and a book of Confession for which Glapio the Emperours Chapelan did threaten him mischief but he with consent of the Friers went away in safety Martin Bucer had been a Dominican 15 years at that time he left that Order and was Chaplaine unto Fredederik Prince Palatin and President of the Imperiall Councell the next year he was called to be Preacher at Landstall When Luther was lurking the Augustinians of Wittembergh put away the private Masse because it was an execrable abuse of the Lords supper and turned into a propitiatory sacrifice c. The Electour requires the judgement of the University then Justus Jonas Jo. Dolcius Andr. Carolstad Jerom Schurff Nic. Amsdorff and Phil. Melanchton approove the reasons of the Augustinians the Elector ratifieth their Act and not only dischargeth private Masses in the Cloister but in the open Church and then in the Church of the Castle Then and there also images were broken down auricular confession was forbidden both elements were delivered unto the people and Andr. Carolstad teaches that Civill courts should be ordered not by the law of man but of Moses he set forth a book of the lawfulness of Priests-mariage and against the vowes of Monks When Luther heard hereof though he did not approve all that was done and written yet he wrote unto Spalatinus August 15 Carolstad must have some liberty for he will not be content if any do oppose him Erasmus was offended that any Reformation was begun without the authority of a Generall Councell and he wrote unto Peter Barbire August 13. saying It can not be told how many and what kind of men did at the first love Luther when I had read a few pages of his books I did foresee the matter would turn to a broil I do so hate discord that even verity with sedition is unpleasant unto mee .... As I think many things are received in the Church which may be changed to the great good of Christian religion So nothing pleaseth me which is done tumultuously And in another dated August 23 he saith I wish it were true that Christiern King of Denmark said unto me while we were talking of such a purpose Gentle purges worke not but efficacious potions shake the whole body I see no good issue unless Christ himselfe turne the temerity of men into good c. Albert archb of Mentz began again to sell pardons in Hala of Saxony then Luther wrote unto him from his Pathmos Novemb. 25. threatning him that if he leave not that idol of pardons greater evils will be sent on him and if he dismisse not these which for eschuing fornication have marryed he will make known openly some things both of him and other bb which they desire to be buried in silence The Bishop returnes answer Decemb. 21. shewing that he had read his Letter with good lyking and afterwards he shall have no cause to complain of him and he will live as becomes a Christian Prince for which end he requires his prayers and of other good men seing that is the gift of God alone he can take admonitions in good part and wisheth well unto Luther for Christs cause The University of Paris sent forth their judgement against Luther's books and Ph. Melanchton opposeth it with this inscription of his book Against the famous Decree of the Parisians the apology of Melanchton for Luther Likewise Henry VIII King of England wrote against Luther in defense of the seven saeraments and the power of the Pope When Leo heard of it he sent unto him the title defender of the faith as Alexander VI. had given unto the King of Spain the title of Catholick King and I know not what other Pope did first call the King of France The most Christian King But saith Pe. Soave Luther was not dashed with authority but laying aside the due reverence of his person wrote against him with such bitterness of words as he had used against the puny Doctors and the medling of the King in this cause did not satisfy many in this controversy and as it hapneth in debates most do favour the weaker party and do much commend their weak endeavours Immediatly after the publishing of the Edict at Worms Hugh Bishop of Constance sendeth the Popes Bull and that Edict unto the town of Zurik and commandeth them to obey both the one and the other and he inveighes against Zuinglius and his followers Wherefore Zuinglius gives account unto the Senate and to the colledge of the Chanons of what he had taught and he writes unto the Bishop especially pressing that he forbeare not the priests with their concubines which wickedness saith he brings the clergy into contempt and is a very lewd example unto the people And he wrote unto the Swisers generally that they should remember a former licence which the Magistrats had granted unto the priests to have a concubine for saving the honesty of other mens wives which licence though ridiculous yet necessary for the time should be amended by turning fornication into lawfull marriage The Bishops command gave courage unto the black Friers to write against Zuinglius and he ceaseth not to defend his own doctrine he published 67. conclusions containing the summe of his doctrin and the abuses of the Clergy The Senate for removing such strife do appoint a convocation of all the Clergy within their jurisdiction against January 23. promising free liberty of reasoning unto both parties and by Letters invite the bb of Constance Curia and Basile either to come personally or to send their Commissioners There were assembled about 600. priests and as they called them Divines The Bishop of Constance sent in his name John Faber who afterward was Bishop of Vienna The Burgermaster beginneth saying It is not unknown what dissension hath arisen in the cause of religion therefore this assembly is called especially that if any can speak against these 67 conclusions of Zuinglius now made known unto them all he may now speak the same freely Faber shewes his Commission and alledgeth it was not a pertinent place nor time to decide things of that kind which appertain properly unto a Generall Councell and the Pope and Princes have agreed that one shall be called shortly Zuinglius said as Pe. Soave reports that is but a trick to deceive people with vaine hope and to keep them in grosse darknes it were better in the mean while to search some particulars that are sure and undoubted by the word of God and the received custom of the Church untill a more copious clearing of doubts come by a Councell When Faber was urged again and again to shew what he could speak against that doctrine of Zuinglius he said I will not deal with him by word but I will confute
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
bids the Turk expound those words Deruis said Whence have Christians those words we use them in the beginning of all our works and they are prefixed before every chapter of the Alcoran But what mean they said Georgieviz He answered We understand them no otherwise but according to the Letter Georgieviz They have another even a mystical signification they signify the three Persons of the Deity the Father the Sonne and the Holy Ghost and they are borrowed from the Hebrew language Beshem El Abba u Ben veRuach elchutz that is In name of God the Father and the Son and the holy Ghost Deruis said How can God have a Son seeing both we and ye hold that God hath no spouse nor children Georgieviz We call God the Father because he is the first cause of all things creating conserving them he was evermore in the same essence wherein he is now and shall be for ever he is also the first Person of the Deity We believe also rhat He hath a Son whom Mahumet called Rachman or Mercy not begotten of a woman nor according to the lust of the flesh but begotten of the Essence or substance of the Father and He for taking away our sin took upon him the humane nature of the Virgin Mary he suffered and died for us and was buried and as the Prophets foretold he rose from the dead he ascended into heaven and sitteth at the right hand of the Father he will come again and judge both quick and dead and then he will give the blessedness of immortality unto them who believe in him and everlasting punishment unto them that believe not and pointing unto the image of Christ crucified behold whether Mahumet hath justly called the Son of God Mercy seeing with outstretched arms he calleth upon us to accept of mercy saying Come unto mee all that are weary and laden with sin and I will refresh you And that thou mayst the better understand the Mystery of the Trinity behold the Sunne as that one Sunne hath beawty heat and splendor so there is one God even the Father who hath a Son and the Holy Ghost whom we call Ruah and God consists in those three Persons who all are of the same substance equally from all eternity without any Creator Then Derviscried Allah Allah that is o God ô God! neither I nor any of us did ever believe that yee think so well of God we thought that yee were lying in darknes but by thy words I understand that ye think very well of God except that yee contemn Mahomet the great Prophet of God Georgieviz said What have we to do with the toies of Mahomet who except baptisme and the mystery of the Trinity which he had learned from us Christians hath nothing true for example What a fable is that of two Angels Aroth and Maroth who as Mahomet saith were sent from heaven unto the earth to give lawes unto men and they commanded to abstain from wine and women neither did they shew the way to heaven but they transgressed the commandement of God and were deceived by a woman and they shew her the way to heaven and when God saw her in heaven he said unto the Angels standing about him Who is this come into heaven in such a forme When the Angels told him she was turned into a starr and the two Angels were tied with chains and cast into a ditch to be tormented for ever And what a fable is that of the beast El Barahil which carried Mahomet into heaven where Mahomet saith he saw the Angels with many heads c. When Dervis heard these words he was ashamed and would not answer Then he went into the Church and said What mean those images do ye not worship those Georgieviz answered Think not that we worship stocks or stones but we have those not to worship them but for representation of Christ and the holy Virgin and of other holy men we worship only the true God and we honour the Saints even as ye do your Kings and God hath said Blessed are they who dy in the Lord VVee also hae these images to praise God for his gifts bestowed on them and that we may learn and endeavour to follow their holiness charity and devotion In the mean while some dogs were in the Church and the Turk said Is it lawfull that dogs be in your Churches Georgieviz said This is the sloth of them who keep the doors Then Dervis aâ—ked VVat form of prayer do ye Christians use Georgieviz turned the Lords prayer into the Turkish language and gave it unto him Dervis commended it and took his leave Bar. Georgieviz in disputat cum Turca printed at Wittemb Anno 1560. XLVIII Howbeit there was no publick Reformation in Italy yet Sparks of the Gospel in Italy they were not only sensible of their bondage and darknes but the light of the Gospell did shine upon them and they partly for fear and partly through wilfulness did shut their eies against it I will shew some instances About the year 1530 Peter Martyr who was born at Vermile in Florence Governor of a Colledge at Napels by his study of the sacred Scriptures and knowledge of the Hebrew and Greek languages and through the illumination of the Holy Ghost did observe the errours and abuses in the Church thereupon hearing what business was in Germany he sought and gote Bucers Commentaries upon the Evangels and his Annotations on the Psalms and some books of Zuingsius by those as he afterwards confessed he profited much He dayly conferred with some others whom he knew to be desirous of Reformation to their mutuall edification towit Benedict Cusanus Anto. Flaminus and John Valdesius a noble Spaniard made a Knight by Charles V. who spent his life in Italy by his life and teaching gaining many unto Christ especially of the learned men and Nobility as the Noble Galleacius Caracciolus Marques of Vico and the Lady Isobella Manricha who was afterward banished for Christs cause c. So a Church being thus by Gods providence gathered at Naples Peter Martyr began to expound unto them the first Epistle to the Corinthians Not only the Fellows of the Colledge resorted unto him but some Bishops and Noble men When he came to the words in Ch. 3. Every mans works shall be made manifest ..... he interpreted them contrary to the received opinion This stirred up many enemies against him for it was thought commonly that these words imply a Purgatory but he shew'd out of the Fathers that these words can not be so understood But many knowing that if Purgatory were overthrown their gain by Masses indulgences c. would eftsoon cease Therefore they accused Martyr and prevailed so far that his Lecture was forbidden but he refused to obey the Sentence as unjust and trusting to the goodness of the cause he appealed to the Pope at Rome he overcame his adversaries by the assistance of some potent friends as Cardinals Gonzaga
acknowledge nothing in the Supper but bread and wine and ascribe nothing unto the sacraments but that they be badges of Christian profession But now I affiâ—e before the Lord unto his Church as my diuâ—lged books can testify that I was never of that mind or did think that in the holy Supper nothing â—â— given or distributed but bread and wine as empty signes of the Lords body and blood and not also the body and blood of the Lord. Likewise albeit in the sacraments I did speak of that as a main thing that they are the badges of our profession yet I never denied that the Lord gives those also for recommending his mercy and exhibiting the giâ—ts of life yea and the same gift not in one place only The only thing that I did impugne was that the sacraments do of themselves confirm faith seing that is the work of the Holy Ghost But when the dispute continued and Luther had declared all the matter of the sacrament more fully I saw that he neither did unite the Lords body and blood by any naturall ty unto the bread and wine nor did inclose them locally in the bread and wine nor did ascribe unto the sacraments the proper virtue whereby they of themselves can bring salvation unto the receivers but he did assert only a sacramental union between the Lords body and the bread and between his blood and the wine and that he did teach that the confirmation of faith which is asscribed unto the sacraments is by virtue not which cleaveth unto the external things by themselves but which belongs unto Christ and is dispensed by his Spirit by means of the Word and the holy Sacraments So soon as I did observe this it was my serious purpose to shew and recommend it unto others and so I desire to testify in this place unto all men who shall read this that Luther and others who are truly with him and follow his teaching rightly doth not hold any impanation in the holy supper nor any local inclosing of Christs body in the bread or of the blood in the wine neither attributeth any saving power unto the external actions of the sacraments of themselves But they hold a substantiall presence and exhibition of the Lords body and blood with the bread and wine in the holy supper and the reby they declare plainly the words of the Lord and the testimony of the Apostle which presence and exhibition is certain by the Lords word and institution without any natural union of the Lords body and blood with the elements for the Lord doth not come down again from the heavenly glory into the condition of this corruptible life They do also acknowledge and preach the saving presence and exhibition but by virtue of the Lords and noâ— of the external action and that the communicants enjoy it when with true faith they partake of the sacraments Certainly our Saviour did intend as in all his actions so especially in the sacraments to advanoe our salvation which if wee enioy not it must be through our own fauâ—â— For the bread which wee break is the communication of the Lords body and the cup of thankes-giving is the communication of his blood and unboubtedly unto the end that both the communion of Christ may groweâ—h us and all salvation may be perfected Therefore who knowing this mystery can doubt that all who are religiously partakers of the Lords table by the same partaking have their â—aith into Christ more confirmed that is more full salvation not indeed by the benefit of the external action of itself but through the good pleasure of our heavenly Father and power of our Lord Jesus Christ which he shewes toward us in the ministry of the holy Church For the more gravely and with the more religious ceremony the redemption of Christ and the communion is set forth in the holy table pious hearts that believe the promises of the Lord are the more commoved and do the more earnestly embrace the tendered communion of Christ and afterwards are the more zealous in confidence and duty unto Christ And therefore what either I in my former Enâ—â—rations or others have written against the natural union of the bread and Christs body or that local inclosing think not godly reader that those were against Luther and them that stand rightly with him for those neyther hold nor teach any such thing neither do the words which they do use carry such an opinion by themselves as even I thought some time for which only cause I did carpe at their words and I doubted not that their mind was any way more sound Huldric Zuinglius whom all that knew him know to have been Zealous and of admirable dexterity in windicating the Church unto Christ from the tyranny and superstition of the Pope when M. Luther and others contended that the bread is the body of the Lord or that the Lords body is in the bread did persuade himself that they thought the Lords body either to be turned into the same substance with the bread or to be inclosed locally in the bread and therefore he did alwayes alledge against the first If the bread be the Lords body the bread was crucified for us and against the other those passages which â—estify that the Lord left the earth and went into the heaven and sits at the right hand of the Father out of those he began to expound Is in the words of the Lord This is my body for signifieth and by the heat of contention he was so carryed that when he would impugne only the impanation and local inclosing or presence of Christ after the manner of this world and said that the Lord is more absent then present in the holy supper and that the signes are rather given here then the body and blood of the Lord and yet it was not his judgement that the Lord is simply or wholly absent from the supper or that the symboles are given without or altogether empty of the Lord body and blood as he himselfs professed afterwards when he was here treating about the agreement of the Churches in this particular and so did he write in the Apology unto the Princes of Germany for he there did maintain the presence of the Lord by the words of Augustine So sometimes when he would beware that men sought salvation by the external work of the â—acraments he averred plainly that the sacraments are but badges of Christian society and conferre nothing unto salvation But in other places he writes plainly that the sacraments do help faith Whence it it cleaâ—e that when he writes Sacraments do confer nothing unto salvation nor confirm faith thereby he understood that the sacraments that is the outward actions of the sacraments have of themselves no power to strenghthen the conscience with encrease of faith for when he intended to prove that his saying The sacraments give not salvation nor confirm faith he alledgeth that to confirm or encrease faith is the work
Edward and Zealous of the Reformed religion Henry would not suffer Gardener to come into his presence in time of his sicknes but called oft for Cranmer to receive spirituall confort Jo. Foxin Acts. Great joy was among the Fathers at Trent and Rome when they heard of his death Pe. Soave But they where disapointed as followes IV. Pope Paul seeing that England had left him and fearing the like departure â— Light persecution continue in Scotland of Scotland creates David beton one which was not entred into the order of priesthood Cardinal S. Stephani de Monâ—e Coelio and sent him as his Legat to prevent defection Strict inquisition was made at his command in the year 1538. many both in Edinburgh and Sant Andrewes for fear did abjure the reformed Religion Notwithstanding his opposition the light of the Trueth spreads in the cloisters and the Friers preach against the ignorance and malice of the Bishops In February 1538. the bishops held a meeting at Edinburgh There two Friers Killore and Beverage two priests Duncan Simson and Thomas Forrest and a gentle man Tho. Forrester were condemned and burnt upon the Castle-hill Thomas Forrest had been Vicar of Dolor and was delated unto the Bishop of Dunkell for preaching every sunday to his parishoners upon the Epistles Gospels of the day the Bishop desireth him to forbear seing that diligence brought him into suspicion of heresy but said he if you can find a good Gospell or a good epistle that makes for the liberty of the holy Church teach that and leave the rest Thomas answereth I have read both the New testament and the old and I never found an ill epistle or an ill gospell in any of them The Bishop replieth I thank God I have lived well these many years and never knew the old nor new I content mee with my Portuise and Pontificall and if you leave not those fantasies you will repent when you can not mende it He answered he thought it his duty to do as he did and had layd his account with any danger that may follow The sommer following Jer. Russell a gray frier and Thomas Kennedy a young man of Aire not above 18 years of age were at Glascow accused of heresy because the Bishop Gawin Dumbar was thought cold in the business Mrs John Lawder And. Oliphant and frier Maltman were sent from Edinburgh to assist him The young man would have saved his life by denying the pointâ— layd to his charge but when he heard Russel's answers he falls upon his knees and saith Wonderfull o Lord is thy love and mercy towards mee a miserable wretch for even now I would have denied thee and thy son the Lord Jesus Christ my only Saviour and so have thrown myself into everlasting condemnation thou by thy own hand hast pulled mee back from the bottom of hell and given mee to feell most heavenly comfort which hath removed the ungodly fear that before oppressed my mind now I defy death do what yee please I praise God I am ready The Frier reasoneth a long time with his accusers and when he heard nothing from them but bitter and menacing speeches he said This is your houre and power of darknes now yee sit as Judges and we stand and wrongfully are condemned but the day comes which will shew our innocency and yee shall see your own blindness to your everlasting confusion go on and fulfill the measure of your iniquity At these words the Bishop was moved and said These rigorous executions hurt the cause of the Church more than wee think of and therefore in may opinion it were better to spare the mens lives and take some other course with them These which were sent to assist said If he will follow any other course than which had been kept at Edinburgh he could not be esteemed a friend of the Church So he consentes to their cruelty All the time the fire was a preparing Rusell comforts the young man and useth such speeches Fear not brother for he is more mighty which is in us than he who is in the world the pain which wee shall suffer is short and light but our joy consolation shall never have an end death can not destroy us for it is destroyed already by him for whose sake wee suffer let us strive to enter by the same straite way which our Saviour hath taken before us The hearers were wonderfully moved with these and such words and seeing their constancy Spotswo in the Histo Lib. 2. At that time Geo. Buchanan was imprisoned for his poësie written against the Franciscans but he escaped out of prison The Bishops intend to use the like cruelty in all parts of the realme nevertheless day by day not only the learned but even those of whom such gifts could scarcely have been expected began plainly to paint forth the hypocrisy of friers and ignorance of priests Bishop Beaton becomes sick and commits his charge to his nephew the Cardinal which did succeed him At his first entring to shew his grandure he calleth to Sant Andrews in Maje 1540. eight Earls Lords 5 Bishops In May Anno 1540. 4 Abbots with a great number of Barons Priours Deans and Doctours and sitting in a chaire somewhat above them all because he was a Cardinal he speaks of the danger of the Catholick Church by the increase of hereticks and their boldnesse even in the Kings Court where they finde too great countenance He named Sir John Borthwick commonly called Captain Borthwick and some call him Provest of Lithgow whom he had caused to be summoned for dispersing the English New Testament and books of Jo. Oecolampade Melanthon and Erasmus and for maintaining diverse heresies and the Cardinal craves their assistance in proceeding in justice against him Among other articles these were read 1. The Pope hath no greater authority over Christians then any other Bishop hath 2. Indulgences granted by the Pope are but to deceive poor souls 3. bb priests and other clerks may lawfully marry 4. the heresies commonly called the heresies of England and their new liturgy is commendable and should be embraced c. He appeares not and is condemned for these particulars as an heresiarch and is ordained to be burnt in effigie if he can not be apprehended He sled into England and King Henry imploieth him in a commission to the Protestant Princes in Germany for a confoederation in defense of their common profession Some years preceeding King Henry had sent the Bishop of S. Davids with some English books unto his nephew K. James aiming to induce him unto the like Reformation and in that year he craves a meeting at York to treat of the common good of both kingdoms The King was advised by the Nobility to prepare for that journy and he returnes answer that he will come But the Cardinal and clergy fearing the effects of that Conference set themselves against it they cast the seed of discord among the Counsellers
and propound unto the King the inconstancy of promises from an hostile king he needs not go into England for any benefite seing he hath enough at home they promise to give him yearly 30000 crowns from the Church and of them which are rebellious against the holy Father the Pope and his lawes he may make unto the Crown yearly above 100000 Crouns if he will authorize such a Judge as they would name to proceed against them Nor can there be any danger in arraigning them seing it is known that they do use the Bible in English they talk commonly of the Popes power they despise the Service of the Church they deny obedience unto sacred persons and are not worthy to live under a king By these persuasions the king gives-over his journey to York Wherefore king Henry was offended and prepares an Army against Scotland and James prepares another to inuade England In time of these levies the Cardinal gives unto the king a catalogue of above 300 persons whom in his inquisition he had appointed unto death but this bloody designe was stayd by that preparation and taken away by the death of the king For the sum of the warrs is when the Scots were past Solvay a gentle man Oliver Sinclare shewes his Commission to be Commander in chieff the Noble men refuse to fight under his command and were taken captives the water flowing they could not return and King James hearing of their overthrow died in sorow within 3. dayes on December 13. year 1542 leaving a Daughter Mary five dayes old to be his heire Then were various discourses what might be the issue of those warrs Every one talkes as he wisheth or feareth Henry calleth for the captives unto White-hall and shewes them how God had offered them a most fit occasion of firme concord if their Queen were contracted with his son They do promise to use their diligence so far as they could without prejudice of the kingdom and their own infamy and so were dismissed in January Buchan Histor Libr. 14. 15. Then the Cardinall had more than hope to be Regent he causeth a Priest Hen. Balfour to write as the Kings last will that he and some others should be Governours and the Queen Dowager favoureth him But these who loved not his Inquisition and others calling to mind the former difficulties of the kingdom in the like case chuseth and declareth February 10. James hamilton Earle of Arran who was one of these whom the Cardinal had appointed unto death and next heire of the â—rown to be Regent during the minority of the infant Queen He had two preachers Thomas Guilliam and John rough sound in religion according to these times The Card. was not content with the Regent nor his preachers he endeavoureth to molest him and to stay the preaching of the Word In March a Parliament was assembled thither Ralph Sadler Ambassadour from England comes for common peace and by the way to put in mind the former captives of their promises The Contract of promise was once concluded but the Qu. Dowager the Card. and the Prelates do so wilfully oppose it that with common voice of the most part the Cardinal was removed and shut up strait in a chamber untill the votes were asked then the marriage was concluded other conditions of peace were penned and pledges were ordained to be sent into England The Cardinal was convoied to Palkeith and there kept as in firme warde by intercession of the Queen he obtaines liberty to go unto Seton and afterwards was set at full liberty In the same The first Pâ—blick step of Reformation Parliament the rigour of Acts against them who have English Bibles was taken off The Prelates did obiect that the Church had forbidden all languages in religion but three Hebrew Greek and Latine The Lords demande When was that inhibition made seing Chrysostom complaines that men will not use the sacred books in their own language The Bishops answer These were Greeks The Lords reply Christ commandeth that his Word be preached unto all Nations and therefore it should be preached in every language which the Nation understands best and if it should he preached in all tongues why should it not be read in all tongues In the end the best part prevailes and liberty was granted to read the Bible and to say prayers in the vulgar language This was not a small victory of the trueth and thereby many simple ones receive information Sundry treatises went abroad against the tyranny and abuses of the Church of Rome and many in forrein Nations praise God for the Regent At that time the New Testament was so unknowen unto the multitude of priests that they were not ashamed to say in their preachings That book was written by Luther Not long after the Abbot of Pasley comes out of France and prevailes so with his brother the Regent that Frier Guilliam and hindred again was put from preaching and went into England and John rogh went to Kyle and all godly men were terrified from Court Likewise the Card. hindereth the sending of the pledges into England and by his meanes and of his complices the Regent was persuaded to alliance with France Yea the craftly insinuations of the Card. and Abbot move the Regent to ren ounce the profession of the Gospell and submit himself unto the Pope Then every thing was done at the nod of the Cardinal many were persecuted of whom some fled and some were burnt as An. 1546. in February Ja. huncer Will. lambe Witanderson and Ja. rannelt burgesses of Sant Iohn stoun because they had eaten a goose on a fryday and a woman because in her travelling she would not call upon Mary John rogers a black â—rier who had faithfully preached the gospell unto many in Anguise and Merns was murdered in the sea-tower of Santandrews and then was thrown over the wall and a report was spred that he had broken his own George VVishart neck In the year 1544. came home that blessed servant of Christ George wishart one of great learning Zeal and modesty as I being young have heard of very antient men he had been Schoolemaster of Montros and there did teach his disciples the new testament in Greek for this fault he was delated unto the Bishop of Brechen in time of the persecution An. 1538. when he was summoned to appear he fled and after sixe years returnes with more knowledge of the trueth and with more Zeall He preached first in Montros within a private house next unto the church except one then in Dundie where by authority of the Card. he was prohibited to preach because the town was so ready to forsake the Word of God for boast of a man he foretold that a scourge was coming shortly upon them From thence he went to Aire and preached in the open fields at the church of Gastoun for he was hindered by the Bishop of Glasgow to preach in a Church There he is informed that within
with greater audience than ever he had before There the Earles Marshall Glencairn and others advise him to write unto the Regent an exhortation unto the hearing of Gods word He obeâ—etâ— them but it was in vain He is called by his flock at Frankford to return he goeth against the mind of many but promiseth to return if they abide constant in the trueth Then the Bishops summon him again for no-compearance they burn him in effigie at the cross of Edinburgh in July An. 1556. He wrote his appeal and caused it to be printed and directed it unto the Nobility and Commons of Scotland William harlaw preaches publickly in Edinburgh so did John Douglas a Carmelite and sometimes in Lieth Paul meffin preacheth ordinarily in Dundy and many leaving the Cloisters preach in all parts of the Country and the number of professors of Reformation was multiplied When the priests saw that they were much deserted they complain unto the Bishops and the Bishops judge it vain to summon these Preachers for heresy therefore they complain unto the Regent and accuse the Preachers of mutiny and sedition The Regent knew that the multitude of all sorts were earnest that way and saith It is safer to delay for a time all contrary course let the hereticks have some way and wee shall wait our opportunity Buchan Hist Lib. 16. V. After the death of King Henry followes a blessed Reformation in Publik Reformation in England under King Edward England for he had caused his young son Edward to be well instructed by Do. Cox and Edward L. Herford who then was called Protectour of England and Duke of Somerset both loved the Reformation and did his endeavour that the true light of the Gospell might shine everywhere He had a good helper Tho. Cranmer archb of Canterbury The King also was of singulare gifts above his age one of the rarest Princes that had been in many ages yea it is doubted if ever he had an equall in prudence besides his knowledge of Sciences and languages Greek Latine and French So he as another Josias purgeth the temple of the Lord from Popish idolatry and false invocation and would have brought it to greater perfection if time and life had answered unto his godly purpose It may be easily conceived how difficult it was to Reform all things at the first when the greatest part of the Privy Counsell of the Bishops and Nobility were open or close Papists but his purpose was not to leave one hooâ—e of the Romish Beast and did forbid that the Masse should be permitted unto his sister In â— is first year by authority of Parliament the sacrament of the Lords supper was administred unto the people with both elements and Cranmer did translate and in some measure purge the Missal and Breviary In the second year that book under the name The book of common prayer and administration of Sacraments was by act of Parliament to be used in all churches and chappells and that none practize nor speak against it nor any part of it Providing also that they who are acquainted with other languages may use that which they understand best in chappells but not in parish-parish-churches In this third year an Act was made against all books called Antiphoners Missals grailes processionals manuals legends pies portuisses paimers and other books whatsoever used before for service in the Church of England in English or Latine other than were then or after shal be set forth by the King Item against all images of stone timber alabaster or earth graven carved or painted in any church or chappell except only images or pictures upon any tombe for monument only of any person which had been of good reputation The book of Common prayer was some what amended in the year 1552. He put the Popish Bishops and priests to silence and removed them from their Benefices Boâ—er Bishop of London was removed and for contumacy was condemned to perpetuall prison in the Tower and Do. Ridley became Bishop of London Gardener was deposed from Winchester c. But he killed none yea when the Counsell would persuade him to burn a woman Joan butâ—her he said What will yee send her quick to the Devill in her errours When the Reformation was first intended a generall Visitation of the Bishopricks was made by certaine prudent and learned men which were appointed Commissioners for severall Diocies and unto every Company two or three preachers were adjoined to preach at every Session and dehort the people from their wonted superstition and inform them in the trueth And that they might proceed the more orderly in their Commâ—ssions or visitations 32 persons as in the time of King Henry VIII were appointed to prescribe certain instructions and orders of Visitation The troubles in Germany at that time did contribute by the gracious providence of God to the furtherance of the Gospell in England Tho. Cranmer by Letters brought Martin Bucer Paul Fagius Peter Martyr and other learned men in the year 1548 and 1549 their coming was most acceptable unto the King country Fagius an expert Hebrician and Bucer were sent to be Doctors in Cambridge and Martyr was designed Reader of Divinity in Oxford But as Theod. Beza in â—esp ad Fr. Balduin Vol. 1. Tractat. Pag. 322 edit An. 1570. hath observed in epist Buceri daâ—ed Cantabrig Januar. 12 An. 1550 concerning the purity of rites the advice of no forreiner was sought what they could do they did not fail both by word and write to advise the people to chuse good Pastours and to endeavour more purity both in doctrine and rites but some through mans wisdom and vanishing thoughts would glue God and Belial with the leaven of Antichrist And John à Lasco a Polonian was then a preacher of a Dutch congregation in London he in his preface before his book de Ecclesiastico ordine saith That most holy King was desirous to have the whole Religion so reformed throughout aâ—â— the king â—om that he was carefull of no other thing almost but because some Lawes of the country were in the way that the publick rites of Divine worship especially which had been in use under Popery could not be purged out as the King himself would and I was instant for the forrein Churches it pleased them at last that the publick rites should be purged out of the English churches by degrees so soon as they could by the lawes and in the mean time forreiners which in this respect were not so tied unto these lawes of the Country should order their churches freely and without any respect unto the rites of tâ—e Country if their doctrin were only Apostolicall for so it may come to passe that the English churches also might be moved by unanimous consent of the Estates to embrace the Apostolical purity and some tooke tâ— is so ill that they did strive against the Kâ— purpose So far he yea they did so strive and were so malicious that they did accuse the Duke of
what they were doing in Scotland sent unto Queen Elisabet requiring to bring back her Forces and he would render Calais which was taken in her sisters time The Queen answereth That fisher town is not to be weighed with the hazard of Britanne Then the Kings Counsellers were desirous of peace but thought it disgracefull to treat with his subjects Wherefore he entreats the Queen to mediate a peace so the English Secretary and a Doctour Wotton Dean of Canterburry were sent with the French Ambassadours into Scotland While these were upon Queen Regent dieth their journy the Queen Regent dieth through displeasure and sicknes in the castle of Edinburgh Juny 10 An. 1560. Before her death she desired to speak with the Duke the Earls of Argile Glencairn Marshall and Lord James unto them she bemoaned the troubls of the realm and entreated them to study peace and to perform these particulars that were lately written in that Letter unto her then bursting forth into tears she asked pardon of them all and disposing herself for another world she sent for John willock the Preacher of the town and conferring with him a pretty space she professed that she did trust to be saved by the death and merites of Jesus Christ only Shortly after her death truce was made for hearing the Ambassadours and peace was concluded at Edinburg among other articles the 8th was that the King nor Queen shall depute no strangers in the administration of Civil and common Justice nor bestow the publick Offices upon any but born subjects of the realm 9. that a Parliament shall be held in the month of August next for which a commission shall be sent and it shall be as lawfull in all respects as if it had been ordained by expresse command of their Majesties providing all tumults of warre be discharged and they who ought by their places to be present may come without fear So on July 16. both Frenches and Englishes did return home and a solemne thankesgiving that day was in the Church of S. Giles by the Lords and others professing true Religion XI In the midst of these broyls the Counsell did nor forget the condition of the Church and as it is said expressely in the beginning of the first The Reformation goethon book of Discipline on the 29 day of Aprile in that year 1660. they gave Order unto the Ministers to conveen and draw up in writing and in a book a common order for reformation and uniformity to be observed in the discipline and policy of the Church This they did as they could for the time before the 20 day of May but it was not allowed by the Counsell untill January 17. following After the solemn thankesgiving in July the Commissioners of Borroughs with some Nobles and Barons were appointed The first plantation of Ministers and Superintendents to see the equall distribution of Ministers as the most part shall think expedient so one was appointed unto every chief burgh and City they appointed five whom they called Superintendents What was their office appeares by the first book of Discipline wherein it is written thus Wee consider that if the Ministers whom God hath endowed with his singular graces among us should be appointed to severall places there to make their continuall residence that then the greatest part of the realm should be destitute of all doctrine which should be not only the occasion of great murmur but also be dangerous to the salvation of many and therefore wee have thought it a thing expedient at this time that from the whole number of godly and learned men now presently in this realm be selected ten or twelve for in so many Provinces we have divided the whole to whom charge and commandement should be given to plant and erect Kirks to set order and appoint Ministers as the former prescribes to the countries that shal be appointed to their care where none are now And by their means your love and common care over all inhabitants of this realm to whom you are equally debtors shall evidently appear as also the simple ignorant who perchance have never heard Iesus Christ truly preached shall come to some knowledge by the which many that are dead in superstition and ignorance shall attain to some feeling of godliness by the which they shall be provoked to seek farther knowledge of God and his true Religion and worship where by the contrary if they shall be neglected then shall they not only grudge but also seek the means where by they may continue in their blindnes or return to their accustomed idolatry and therefore we desire nothing more earnestly than that Christ Jesus be once vniversally preached throughout this realm which shall not suddenly bee unless that by you men be appointed and compelled faithfully to travell in such Provinces as to them shal be assigned Here they designe the boundes for ten Superintendents and then it is added These men must not be suffered to live as your idle Bishops have done heretofore neither must they remain where they gladly would but they must be preachers themselves and such as may not make long residence in any place till their Kirks be planted and provided of Ministers or at least of Readers Charge must be given to them that they remain in no place above twenty dayes in their visitation till they have passed through their whole bounds They must preach thrice at the least every week and when they return to their principall Town and residence they must be exercised likewise in preaching and edification of the Kirk and yet they must not be suffered to continue there so long that they may seem to neglect their other Kirks but after they have remained in their chief town three or four months at most they shal be compelled unless by sicknes they be retained to re-enter in visitation In which they shall not only preach but also examine the life deligence and behaviour of the Ministers as also the order of their kirks and manners of the people They must further consider how the poor be provided how the youth be instructed They must admonish where admonition needeth and redresse such things as by good counsell they may appease And finally they must note such crimes as be hainous that by censure of the Kirk the same may be corrected If the Superintendent be found negligent in any the chief points of his office and specially if he be negligent in preaching of the word and visitation of the kirks or if he be conuicted of such crimes as in common ministers are damned he must be deposed without respect of his person or office Though Bishop Spotswood professe to set down all the book of Discipline yet of all this that I have written he hath but foure lines but he omits not the bounds of each Superintendent Then after the manner of the election of the Superintendent it followes in the book thus the Superintendent being elected and appointed unto his
that the Masse and the opinions which they teach the people concerning it be laid to the square of the first institution that the world may know whither their teachers had offended or not in that which they have affirmed whither the action of the Masse be not expressely repugnant unto the last Supper of the Lord Jesus whither the sayer of it commit not horrible blasphemy in vsurping The sayer of Masse is a blasphemer upon the offices of Christ Al. Anderson denied that the Priest takes upon him Christs office A masse-book was brought and it wat read out of the beginning of the Canon Suscipe Sancta Trinitas hanc oblationem quam ego indignus peccator offero tibi vivo Deo et vero pro peccatis toâ—ius Ecclesiae vivorum et mortuorum Then said the Minister If to offer for the sins of the whole Church be not the proper office of Christ only let the Scripture judge and if a vile man whom ye call priest proudly takes the same upon him let your own books witnes Al. Anderson said Christ offered the propitiatory and none can do that but we offer the remembrance It was answered We praise God that yee deny a sacrifice propitiatory in the Masse and we offer to prove that in moe than an hundred places of your Papisticall Doctors it is affirmed that the Masse is a sacrifice propitiatory But whereas ye alledge that yee offer Christ in remembrance we aske first Unto whom do yee offer him and next By what authority are ye assured of well-doing In God the Father falleth no oblivion and if ye will shift and say that ye offer not as if God were forgetfull but as willing to apply Christs merits to his Church we demand of you What power and commandement have ye to do so We know that our Master commanded his Apostles to do what He did in remembrance of him and plain it is that Christ took bread gave thanks brak the bread and gave it to his disciples saying Take eat ..... here is a command to take and eat to take and to drink but to offer Christs body either for remembrance or application we find not and therefore we say To take upon you an office which is not given unto you is uniust vsurpation and not lawfull power Then Alexander vseth some words of shifting but the Lords require him to answer directly Then said he I am better acquainted with philosophy than with Theology Then John Lesley then Parson of Vne and immediatly was sent by the Bishops and their faction to be agent in their business with the Queen and thereafter was called Bishop of Rosse was demanded to answer unto that argument After some litle pause he said If our Master hath nothing to say unto it I have nothing for I know nothing but the Canon-law and the greatest reason that ever I could find there is Volumus and Nolumus The Nobility seeing that neither the one nor the other would answer directly say Wee have been miserably deceived for if the Masse may not obtain remission of sin to the quick and to the dead wherefore were all the Abbeys so richly doted and endowed with our lands Hereby it is clear as also by what is written of the Parliament that the Papists had liberty to plead for their Religion and were required to say what they could not only with safety and assurance of protection but they did appeare and shew their weakness At that time the book of Discipline was not allowed nor reiected but delayd and thereafter it was approved by the Counsell for their own part but not authorised and some additions were noted and this provision expressely added That the Bishops Abbots Priors and other Beneficed men who had already adioined them unto the Religion shall enioy their benefices during their lives they upholding and sustaining the Ministery and Ministers for their part The issue of this provision was many Church-men gave away and sold their Manses gleebs tyths and other things to the prejudice of the Church so that the entertainment of Ministers was very small in many places nothing at all and the gleebs could hardly be recovered XIII At Edinburgh December 20. An. 1560. was the first Nationall assembly where conveened the Ministers and Commissionares from Shires The first assembly of the Church and Burghs about the number of 44. persons 1. They designe Ministers and Readers unto severall parishes throughout the Countrie 2. It was appointed that in time coming the election of Minister Elders and deacons shall be in the publick church and premonition to be on the sunday preceeding 3. It is found by the law of God marriages may be solemnized betwixt parties of the second or third degrees of consanguinity and others that are not prohibited by the word of God and therefore to desire the Lords and Estates to interpose their authority and make lawes thereupon 4. It is appointed that for punishment of fornication the law of God be observed and these shall make publick repentance which vse carnall copulation betwixt the promise and solemnization of their marriage 5. that earnest supplication be made unto the Estates of the realm and to the Lords of Secret counsell that all Judges ordinary and Judiciall Officers as Lords of the Session Shireffs Stewarts Balives and other ordinary Judges be professours of the trueth according to the word of God and all Ministers of the word to be removed from such Offices according to the Civill law 6. To supplicate the Parliament and Secret Counsell that for eschuing the wrath of the Eternall and removing the plagues threatned in His law Sharp punishment be ordained against idolaters and mantainers thereof in contempt of Gods true Religion and Acts of Parliament namely which say Masse or cause it to be said or are present thereat And a catalogue of their names is writen They appoint Comissioners to attend the Parliament if any shall be called with these supplications It is to be observed from the fift Act that Ministers of the word were forbbidden to be Judges in Civil causes which is against the former practise when Bishops and other prelats were Lords of Parliament and sat in Civill Courts No Parliament was called as was expected but a Convention of Estates was appointed to be in May before which time Papists resort to Edinburgh in great numbers and began to brag of their power The Commissioners which were appointed In a Convention of the Estates An. 1561. Papistry is again forbidden by the Assembly of the Church conveen May 17. An 1561. and draw up these articles to be presented unto the Convention that idolatry and all monuments thereof should be suppressed throughout the realm that the sayers maintainers and heareâ—s of the Masse should be punished according to the Act of Parliament 2. That câ—rtain provision be made for maintenance of the Superintendents Ministers and Readers that Superintendents be planted where none are That punishment be appointed for
your Ma. that all affection set aside you declare yourself so upright in this case that ye may give evident demonstration to all your subjects that the fear of God joyned with the love of common tranquillity hath the principall seat in your Majestics heart This further Madam in conscience we speak that as your Ma. in Gods name doth crave of us obedience which to render in all things lawfull we are most willing So in the same name do we the wholl professors of Christs Evangell within this your Mas. realm crave of you and of your Counsell sharp punishment of this crime And for performance thereof that without delay the principal actors of this hainous crime and the persuaders of this publick villany may be called before the Chief Justice of this realm to suffer an assise and to be punished according to the lawes of the same and your Majesties answer most humbly we beseech This supplication was presented by sundry Gentle-men Some Courtiers ask Who dare avowe this The Lord Lindsay answered A thousand Gentlemen within Edinburgh Others advise the Queen to give a gentle answer till the Convention were dissolved And so the Queen said Her uncle is a stranger and hath a young company with him but she shall put such order unto him and all others that heereafter they shall have no occasion to complain The Histor. of the Reformat libr. 4. Two assemblies An. 1562. XV. In Juny 1562. The assembly gives order to draw up a Supplication unto the Queen for abolishing the Masse and other superstitious rites of the Roman Religion for inflicting punishment against blasphemy contempt of the word profanation of the sacraments the violation of the sabbath adultery fornication and such other vices that are condemned by Gods word and the lawes of the countrey have not taken notice of And it was petitioned that the actions of divorcement should either be remitted to the judgement of the Church or trusted to men of good knowledge and conversation And that Papists be excluded from places in Counsell and Session The draught of this Supplication was judged by the Courtiers to be tarte in some expressions and they took upon them to write another containing the same things but in a more acceptable phrase It was presented by the Superintendents of Lothian and Fife and when the Queen had read some of it she said Here are many faire words I can not tell what the hearts are And so for our painted oratory we were termed flatterers and dissemblers but we received no other answer Ibid. Spotswood saith Her answer was that she would do nothing in prejudice of the Religion she professed and hoped before a year were expired to have the Masse and Catholick profession restored through the whole Kingdom And thus she parted from them in choler In this assembly was appointed an Order of Visitation for regulating the Superintendents to wit for examination of Ministers lives and doctrine then of the elders And some were appointed to visite the Churches in the Shires where were no Superintendents as George Hay to Visite Carrick and Cunningham John Knox to visite Kile and Galloway c. Alexander Gordon Bishop of Galloway did professe the Reformed Religion and in this assembly petitioneth the Superintendency of Galloway It was denied unto him At that time the Abbot of Corsrainell sought disputation with John Knox it continued three daies at Maiboll the Abbot made choise of the matter to prove the sacrifice of the Masse especially from Melchisedek's offering as he alledged bread and wine unto God The Papists looked for a revolt in Religion and they would have had some occasion to brag of their disputation According to the appointment of the preceeding assembly the next conveenes at Edinburgh December 25. John Knox made the prayer for assistance of Gods Spirit In the 2. and 3. Sessions Superintendents and then Ministers were removed and censured severally Complaints were made that Churches want Ministers Ministers had not stipends wicked men were permitted to be Schoolmasters idolatry was erected in sundry parts of the Nation For redress of this last some said A new Supplication should be presented unto the Queen Others said What answer was given to the former One in name of the Queen said It is well knowen what troubles have occurred since the last Assembly The Queen visiting the North was troubled by the Gordons and the Earle was killed at Coriechy and therefore it is no wonder though the Queen hath not answered but before the Parliament in May they doubt not but such order shall be taken as they all shall have occasion of contentement This satisfied the assembly for that time The Lord Controller required the Commissioners of Burghs to declare by word or writ what course they would take for entertaiment of their Ministers Decemb. 29. inhibition is made to all serving in the Ministry which have entred being slaunderous before in doctrine and have not satisfied the Church and which have not been presented by the people unto the Superintendent and he after tryall had not appointed them unto their charge And this Act to have strength aswell against them that are called Bishops as others pretending to any Ministry within the Church Decemb. 30. the assembly gives power to every Superintendent within his own bounds in their Synodall assembly and with consent of the greater part of Ministers and elders to transport Ministers from one Church to another and ordaines the Minister so decerned to obey And ordaines the Superintendents to hold their Synods twice in the year to wit in Aprile and October Commission is given to the Superintendents of Anguise Lothian Glascow and Fife with Da. forrest to travell with the Lords of Secret Counsell concerning the causes that should come in judgement of the Church and what order of execution shall be taken therein Ordaines the communion to be ministred four times in the year within burghes and twice yearly in the Landward Also that uniformity shall bee kept in the ministration of the Sacraments and solemnisation of marriage and burialls according to the book of Geneva By this book is meaned that book called The common order which was conform to the English Church in Geneve and was usually printed before the Psalmes in Meeter Likewise a slaunder was raised upon Paul Meffan Minister at Jedburgh commission was given to John Knox and certain Elders of Edinburgh to go into that town and try the slaunder and report the truth unto the Session of the Church of Edinburgh to whom with the assistance of the Superintendent of Lothian commission is given to decern therein His woman-servant had brought forth a child and would not tell who was the father of it but said She was forced in an eevening and knew not by whom The Matter could hardly be tryed but at last the womans brother was brought to examination and Paul seeing that though before he had alwayes denied the fact yet then fled so taking the crime upon him
the pure doctrine of the Gospell might be restored and impious errors be put away of which matter the Bishops of Rome should have a special care because of a long time they have assumed the title Pastor of the Church but experience shewes that they have more care in establishing their tyranny and introducing errors then of seeking the glory of God this is so notoriously manifest that the Pop's dearest friends can not but confess it if there be any shame in them Also they said They marveled what moved the Pope and what hope hath he in calling them to his Synod seing he can not be ignorant that they do not acknowledge his jurisdiction neither is it needfull to shew that according to their mind he hath no power by law of God or man to call a Synod and the rather that he is the author of the dissensions in the Church and most tyrannously warreth against the Trueth We acknowledge no other jurisdiction but of the most renoumed the Emperour Ferdinand As for them who are Legates they would honour them as Noble men and would have shewd them more honor if they had not come in name of the Pope Thus the Legates with their Interpreter Gaspar Schoneich a Noble Silesian went to Lubek and sent to Frederik King of Denmark craving access to shew him their commission He returned answer that neither his father nor himself had any medling with the Popes nor now will he accept any mandats from him The Pope sent also Jerom Martineng unto Elisabeth Queen of England when she understood of it she sent into Flanders and discharged him All these Commissions were especially that those Princes would send unto the Synod but experience had taught them that no good did accompany Papal Synods In his Breve unto the King of France he demanded also his consent unto a league which the Pope intended but never was publickly propounded in Trent to wit for taking Arms against the Turk and all hereticks meaning the Protestants XI At Easter the Pope sent unto Trent two Legats Hercules Gonzaga Car. of Mantua and Frier Jerulam Car. Seripando they arrived on the third The Synod is opened day of the feast of the resurrection and found none but nine Bishops before them Wherefore the Pope dispatches moe Italians and they all thought their journey vain because the Emperour had not as yet sent his Commissions When those were brought the Pope sent three Legats more Stanislaus Osius Car. of Varnia Lewes Simoneta a Canonist who had passed thorow all the Offices of the Court and Mark de Altemps his sistersson The first was sent in July An. 1561. and Simoneta was commanded in September to go quickly and at his first arriving to cause say the Masse of the holy Ghost for opening the Synod and delay no time with suspensions nor translations as they had done before but to bring it to an end quickly because they had not need to spend many months seeing the weightiest points were already defined and others were disputed and set in order that little was remaining but the publication Simoneta arrived at Trent December 6 besides the Cardinals were present 92 Bishops in all and before him was a Letter from Rome directing him to A new order in the Synod wait another Commission to open the Synod because the Emperours Ambassadors were not come The Pope is informed that the Spanish Bishops and more eagerly those of France aimed to retrench the Papal authority Then he sent De Altempts in the end of December with commission to open the Synod January 15. without any delay On that day a Congregation sate after arguing on both sides whether it should be called a new Synod or continuation of the former a decree was framed The Councel beginneth to be celebrated in January all suspensions being removed It was also decreed that no Sermon should be delivered before it be censured by Egidius Foscarar Bishop of Modena as Master of the holy palace of Rome and that none should propound any purpose except the Legates These last words were added under pretext of keeping order and they carried them so artificially that few espied the craft and only four did oppose Peter Guerrero Archb. of Granata Francis Bionco Bishop Orensis Andrew de la questa Bishop of Leon and Antonio Collermero Bishop of Almeria Those decrees were read and the next Session appointed to February 26. In the congregation January 27. the Legats propound three things 1. to examin the books written since the heresies began and the censures of the Romanists against them to the end the Synod may make a decree concerning them both 2. All having interest in them should be cited lest they say that they are condemned before they be heard 3. A Safe-conduct should be granted unto all them that are fallen into heresy with a liberal promise of singular clemency if they will repent and acknowledge the authority of the Catholik Church Afâ—er reasoning to and fro in sundry congregations concerning the books it seemed sufficient for tâ—e present to depute some few for reading the Index of Paul 4 and to let them that are interessed understand by some little part of the decree that they shall be heard if they come and to envite all Of a Safe conduct men unto the Synod But they would not grant a Safe-conduct lest it were prejudicial to the Inquisiâ—ions seiâ—g every man might say I am a Protestant and upon my journy but referred it unto more consideration February 13. the Emperours Ambassadors went to the Legates and petitioned five things 1 that the word Continuare should not be used because it makes the Protestant refuse the Synod 2. The Session might be adjournied or matters of less importance be handled 3 That the Confessionists be not exasperated in the bâ—gâ—nning by condemning their books 4. That an ample Safe-conduct bâ— granted unto the Protestants 5. Whatsoever was handeled in the congregâ—tiâ—ns should be conceiled The Legats answer February 17 Seing it is necessary to give satisfaction unto all as they may as they will not name the word Continuation so it is necessary to abstain from the contrary lest they provoke the Spaniards they promise to spend the ensuing Session on light matters and to give a large time for others they will not condem the Confession of Ausburgh they will speak of the Index in the end of the Synod a Safe-conduct can not be penned before this Session but in the decree they will add a clause granting power unto the Congregation to give a Safe-conduct The Pope was offended that they had granted so much nevertheless they proceed but slowly because it was so determined in the congregation In the Session February 26. a decree was read according to these premisses and the next Session was appointed to May 14. XII March 2. information came from Rome unto the Legats that Confusion of thougts at Trent and Rome heretiâ—ks should not be envited unto repentance with promise
own cousine without dispensation therefore he consulted how to dethrone him but the puissance of his father and father in law seemed to with stand all the power that the Pope could make against him Osian cent 16. Lib. 3. c. 62. 66. 67. ex Beuth. Nigrin In his Bull against Queen Elisabet he saith Christ hath made the Pope the only Prince over all Nations and kingdoms and applieth unto himselfe properly what was said figuratiuely to the prophet Jere. 1. I have set the over nations c. In his bull before the Breviary he complaines of the multitude of Missales and Breviaries vsed in his time and he commandeth that one for all excep those that had been in use above 200 years So that as yet there is not an uniformity among them as some would make the simple folk believe He did confirm all the liberties that were granted by any of his predecessours unto all and every sort of begging friers and did discharge all Bishops from restraining them in any way Before his time were some footsteps of antient truth to be seen in the Canon-law but this Pope commanded Thomas Manrig Master of the Apostolicall palace to review both the decrees and the decretales and blot out of them what was offensive as they spoke and so in the year 1572. the Canon-law came forth with many defects as I did touch before when I spoke of Gratian here I add one or two exemples Dist 1. C. 1. the glosse saith Apocrypha that is without a certain authour as the Wisdom of Solomon Ecclesiasticus Judith Tobit and the book of Maccabees these are called apocryphi and yet are read but perhaps not generally De poenit dist in princi utrum the glosse saith Sines are forgiven neither by contrition of the heart nor by confession of the mouth but only by the grace of God Ibid dist 3. c. 25. the glosse saith in baptisme originall sin is washed away that it shall not hurt but not that it is not He did the like with many others Writers namely with the work of Cardinal Cajetan as appeares by comparing the lately printed Commentary on Tho. Aquin. with the edition at Venice An. 1523. This Impius was a most cruell enemy of them who would not embrace the Canons at Trent and therefore he caused burn many at Rome as Julius Zoanetus Pet. Carnesius Bart. Bartoccius Aonius Palearius c. He attempted many things against Elisabeth Queen of England whom he did excommunicate and against the Neither-Landes he stirred up the civill wars of France and was the prime plotter of the massacre An. 1572 but sawe it not for he died in May preceeding In the election of the Pope it was then an appointment of the Colledge that none should be chosen without consent of the two parts the King of Spain knowing this appointment hath by pensions and preferments assured a third part of them to be at his devotion in the election and so he hath exclusive power that without him a Pope can not be chosen He proceeds also by his Oratout to propound and name four or five of whom if they chuse one he is satisfied The colledge distastes this course but there is no remedy therefore next discretion is to chuse one whom they do judge least able or willing to follow him At that time they were mightily enflammed and banded themselves against him nevertheless in end the publick necessity and their own particulares made them yeeld unto one of his nomination But because the means of attaining and maintaining the Papall crown are clean contrary in the one fashioning themselves unto all mens humours and in the other looking that all men should accommodate themselves unto the Papall honor the King is often disappointed of his aim Sande's Relation II. GREGORY XIII did use many meanes to restore Popery and to confirm the power of the Pope every where for this cause he erected two colledges of Jesuits or Seminaries at Rome in favours of Germane and Englishes and gave unto them large revenues but such as had before appertained unto other Societies as the English Jesuites in their apologie ch 2. sect 6. which was answered by Tho. Bilson say that the foundation of their colledge was instituted long before to an hospitall of their Nation The Popes aim was that so many Germanes and Englishes being Jesuited there might be employed to bring back Germany and England under the yoke of Rome and the Jesuites did vant that this Pope had gifted them with large revenues He also did â—oment the wars in France and Low Countries and he pressed the Emperour to expell all Protestants out of his own inheritance if not out of the Empire By his Bull An. 1572. he did annull all power given by other Popes concerning the Index expurgatorius and forbidden books as not being done sufficiently and gave another order with command to be only acknowledged Where as Pope Pius V. had ordained many passages to be blotted out of the Canon-law Gregory caused restore some of these passages but added another glosse contrary unto the text He keeped the Jubilee An 1575 and on March 31. he caused publish his Bull excommunicating all Hussites Wickâ—levests Lutheranes Zuinglians Caluinists Hugonots Anabaptists Trinitarianes and all others dissenting from the Church of Rome and all their abettours and all that have or print or sell any of their books .... and ordaining that this Bull shall be published by all Patriarches Ordinaries in every place at least once every year in all Churches After that year he sent Indulgences unto the Bishops of Germany without money but only for saying so many Paternosters and so many Ave Maryas and for so many almes In the year 1577. he confirmed the Fratermity of the Virgine Mary and by Bull he gave Indulgences for a year unto all who would say a Rosen crown unto the Virgine that is if they would say five Paternosters and fifty Ave Maryas Under pretence of planting Christian Religion he planted the Jesuits in Poland Transsylvania Livonia East and West Indies c. Whence it is that the Jesuites do write so much of their miracles in remote Countries and that they have baptised so many thousands which were paganes but they may the more boldly say so because few in Europe can controle them in the particulares He made his base son Charles boncompagno Marques of Vineola and then Duke of Sora and he was so liberall of Peters revenues unto his friends that Papirius Masson the writer of his life is fain to apologize him for it He published a Bull dated Tusculi An. 1581. 6. cal Mart. wherein he writs thus Seing the Fathers of the Councell at Trent were interrupted by time that they could not finish the Breviary as they intended and they had by decree referred all that matter unto the judgement and authority of the Romane Pope and in the Breviary are two things principally to wit one containes prayers hymnes that should
obedience were to confesse himself a vassall This treaty continued a year and in end it was concluded that the Pope shall confirm the election without saying that obedience was demanded or not demanded promised or not promised Ibid. He lamented when he considered the renting of the Church with so many different opinions nevertheless he maintained peace and no way hindered the gospell and he maintained a Protestant Minister Phauserus in his Court for a space he was oft at Masse nor did abrogate papistry He said once to William Bishop Olovincensis There is no greater sin than to domineer over mens consciences At another time he said Who take on them to command mens consciences they climbe into the castle of heaven In the beginning of his reigne he refused to pay unto Solyman the acknowledgement which his father had covenanted to pay for the peaceable possession of his part of Hungary and in the year 1566. he had his first Diet at Ausburgh where he sought subsidy against the Turk The Protestants sought a confirmation of the peace in the cause of Religion and then it was established not only by universal consent but confirmed also by oath that the Catholicks should not trouble the Protestants in the exercise of their Religion nor in the possession of their goods moveable nor vnmoveable and that the Protestants should permit the like liberty unto the Papists within their dominions Under pain of Outlawry to the transgressors on both sides As also it should be free unto any person to turn from the one Religion unto the other if they do hold their lands of the Emperour immediatly but if any Archb. or other Prelat will embrace the Reformed Religion he should renounce his Benefice with all its revenues to be conferred on a Papist excepting those goods or Monasteries which belonged not unto them that are immediatly subject unto the Emperour and have been possessed by the Reformed since the year 1552 so that no plea of law should have any power against them c. This agreement is word for word in Geo. Schonbor Politic. Lib. 4. c. 6. After this Diet Maximilian inuaded Transsylvania and took Wesperin and Dodis Wherefore Solyman came with a hudge army to aid John Vaivoda Prince of Transsylvania and took some towns from the Emperour In the mean time Solyman dieth but his Captain Mahumet a Bassa conceiled his death untill Selim was created successor unto his father then they took mo towns that Maximilian sought peace and obtained it upon harder conditions than before The same year 1567. William à Grumbach a Noble man but a vassall of the Bishop of Wirtzburg took armes with the aid of the Marques of Brandeburg against his superior wherefore the Bishop outlawed him and brought him to poverty yet he found favour with John-Frederik Duke of Saxony and some others he with some horsemen inuades Writzburg and supriseth it ere the Bishop raised an army the surprisers were gone hither and thither They began another plot the Emperour sent Augustus Elector of Saxony against them he prevailed John-Frederik was sent prisoner into lower Austria Grumbach and his Chancelorr Duke Bruck were quartered Baron Baumgartner and some others were beheaded and the castle of Grimmenstain was made levell with the ground Such was the end of proud rebells Maximilian lived the rest of his dayes in peace An. 1470. the Turks wanne Nicosia a chief town of Cyprus and Famaugusta or Salamys after a years seege and contrary to the conditions of rendring Bragadin Governour of the town was excoriat quick at command of the Bassa Mustapha and others were most cruelly murdered So all Cyprus was taken from Crhistians Then the Venetians who had possessed it 200 years made a league with the Pope and King of Spain John Duke of Austria a sone of Charles V. was Generall of the Navy the battell was fought in the firth of Corinth alià s Golfo de Lepanto 25000. Turks were slain 4000. captive and almost all their Navy with rich spoile came into the handes of Christans 14000. captive Christians were delivered An. 1575. Maximilian sought by many meanes to have been chosen King of Poland and when Steven Prince of Transsylvania was preferred he was never seen to be jovaill again He caused his son Rodulph be chosen King of the Romanes in a Diet at Ratisbon and died in time of the Diet in Octob. 1576. Pet. Mexia II RODULPH II. immediatly after his coronation sent to Rome and sought not only confirmation but to be declared the eldest sonne of the Church He held his first Diet at Ausburg An 1582 where was no talk of Religion but only he urged the Gregorian Calendare and sought aid against the Turks He took armes against Gebhard Bishop of Colein because he forsook the Pope as followes An. 1584. Rodolph and Amurath III. Emperour of Turks made truce for 93 years but the same year in October 10000 Turks inuade the landes of Carniola they burnt and wasted sundry towns and villages and carried away Christians of both sexes in eaptivity within two dayes a company of Christians meet them in Croatia they deliver the Christians and routed the Turks Osiand In the year 1592. Amurath thought to have made conquest of all Hungary and entred into Croatia then followed continuall wars untill the year 1606 victory enclining now to the one hand and then to the other Rodulph had a league with the Duke of Muscove and received supplied both of men and money against Amurath Rodulph reigned 36. years CHAP. IIJ. Of Diverse COVNTRIES J. BY the preambulatory pieces before Ge. Cassanders consultation Consultatio Cassandri it is cleare 1. from the testimony of Ja. Thuan that the Emperour Ferdiâ—and was not satisfied with the Councel of Trent and though too late he perceived that he was deceived by Cardinal Moron wherefore he took another course to compose the controversies in Religion when he could not find remedy abroad he would do his best at home So with the advice of his son Maximilian he sent for George Cassander living then in Duisburg to shew some way of conciliating the controversies of the Augustan Confession His Letters were dated May 22. 1564. 2. The Emperours purpose was that if by the advice of prudent men he could effectuat no more yet he might have a setled form of Religion in Hungary Bohem and his other hereditary Dominions Cassander was not able to make travell because he was goutish But after another Letter from the Emperour and from King Ferdinand he wrot his Consultation for that effect before he sent it Ferdinand was gone and it was delivered unto Maximilian None hath written against the Consultatio it seemes Papists would not write against it because he holdeth that the Roman Church is a true Church albeit corrupt and it is a schism to depart from it The Reformed writ not against it because he maintaines the most and main articles of their doctrine The book is scarce to be had but in a big volume with
because the Popish Party understood it that works are necessary to make up justification and to promerite salvation At last in a Conference at Altemburgh in the year 1568. the question was debated and they agreed in these terms New obedience and good works both external and internal are necessary unto believers and such who turn unto God But they could not condescend to use the words necessary unto salvation The Wittebergers said Works are necessary not indeed by necessity of efficiency but of presence and those of Jena denyed not the necessity of presence but they said Such a phrase should be shunned because of scandal and for fear of error or mistaking for why should we use dangerous words with the erroneous sophisters and then parget or plaster them with glosses when we have safer words 2. A more grievous contention was renewed for the Vbiquity of Christs body here I wil use the words of George Calixtus Professor in Julia in his Consultatio de Tolerantia Certainly seing the omnipresence of Christs flesh was not known nor heard in the vniversal Church even untill Stapulensis Luther it might yet have been not known albeit it were built upon a solide foundation and a necessity of believing it might have not been layd upon the vulgare or the learned And indeed but two passages one out of the book PERI TOU RETÃ’U and another ex Majore Confessione are the only at least the main whereupon Luther buildes the Vbiquity and that was done by him when he was earnest against his adversaries to establish any way the presence of the Lords body in the Eucharist the former book was published in the year 1527. and the other in the next year in the year 1529 by procurement of Philip the illustrious Landgrave of Hass was the Conference at Marburgh there Luther and Zuinglius agreed in all articles excep the Eucharist .... And Luther neither did judge nor press the omnipresence as a point of doctrin wherein he craved assent In the Confession of Ausburgh the third article is of those mysteries but with no or very slender touch of omnipresence Neither at that time nor any time following in the disputations between the Reformed and the Popish came the omnipresence into question or controversy therefore Luther suffered it to be buried in silence Yea and in the year 1537. when he wrote the articles of Smalcald he averred expressly that there was no controversy between him and the adversaries the Papists concerning the Trinity the Incarnation the Person of Christ seing said he we confesse the articles on both sides But what the Papists have taught or do teach concerning those articles may be known by their writings especially the vnanimous consent of the Schoolmen and seing in all these is not a jota concerning the omnipresence it is manifest also that Luther did leave it and prosess agreement in the doctrin of the Person of Christ with them who did not acknowledge vbuiquity ........ And so while Luther lived that question was asleep which some men did waken up again about the year 1562. of whom the principals were John Brâ—ntius and Jacob Andreae Neither have I pleasure nor is it necessary to repeat all the history but it is certain this later man spared no travell untill he persuaded some to embrace Vbiquity and forced it upon others and nevertheless the could not persuad all that embrace the Augustan Confession or as they speak the Lutherans not the Danes not the Holsatians nor those of Norinberg Helmstad and many more Therefore some of those who are called Lutherans are at this day for Vbiquity and against them are all other Christians both Greeks or of the East part of the world and Papists and Calvinians So far Calixtus For justifying his words concerning the Danes I add the testimony of Nic. Hemingius Professor of Divinity and Preacher in Coppenhaghen at that time In his Catechism he expounding the Article of Christs ascension saith This Article must be understood of Christs true body and the bodily placing thereof in heaven lest we think either that the humane nature in Christ is swallowd up by the Divine or that it is diffused into the whole world with the Divine seing both these do most openly deny Christs manhood Is not Christ every where Yes truly by communication of properties according to that Joh. 3. None ascends into heaven but he who came from heaven But it 's certain that when the Lord spake these words with Nicodemus his body was circumscribed on the earth wherefore the saying of Christ must be understood by communication of properties So Cyprian He ascended into heaven not where the Word God was not before but where the Word made flesh sat not before to wit by bodily placing Again he speaking against the errors concerning the Lords Supper saith What say you of them who say that the manhood is every where with the Godhead These for eschuing the error of them who deny that we receive the flesh and blood of the Lord in the Supper fall into this horrible error that they assert the manhood of Christ to be every where with the Godhead whose opinion is above in the Article of ascension clearly confuted and the Angel said plainly unto the women He is risen he is not here Here truly either the Angel lied which is horrible to think or they are deceived who say that the humanity of Christ is everywhere with the Divinity by which he filleth all things or is every where Also Paul saith Phil. 3. that our bodies shall be made like unto the glorious body of Christ But who daraver that our bodies shall be infinite that they may be every where Truly thus the trueth of humane nature should be destroyed Therefore neither was Christs body made infinite after his resurrection Moreover the Holy Fathers confess that Christs body is circumscribed For Nazianzen saith that the same Christ is circumscribed and uncircumscribed earthy and heavenly comprehensible and incomprehensible for that is the diversity of the two natures humane and Divine which Diversity because the Eutychians denyed they were justly condemned of heresy How then say the Catholicks that Christs body and blood is truly in the Supper The true body and blood of Christ are in the Supper together with the bread and wine not by conjunction of nature but Sacramental For Luther and the Holy Fathers testify that it is not carnal nor an including of the body in the bread or of the blood in the wine so that place and body touch one another and the place yields unto the body Wherefore unto this true presence of Christs body and blood in the Supper it is no way necessary that his manhood be every-where with the Godhead but it is enough to believe thaâ— as at the institution of the Supper the Lord sat with a circumscribed body and nevertheless he gave unto his disciples his body to be eaten and his blood to be drunken and that â—ruly according
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
Austria General of his Army against the Turk did consult of an expert Lieutennant to go with him he was advised to employ Alfonso Duke of Ferraria who thretty years before had been a Commander in Hungary under Maximilian and then notwithstanding his old age was willing to aid Christendom in so great necessity and because he had no children he would provide his inheritance unto his cousin Caesar Estensis and besought the Pope to declare him his heir if it shall happen that he shall not return and for this he profered unto the Pope some thousand Ducats of gould But pope Clemens VIII could not be moved by prayer nor reward to grant this and so through his fault the old Duke left that expedition Da. Chytra in Chron. Saxon. par 5. Nevertheless the Emperour sent his Army against the Turk in Hungary they did not good neither that year nor the next and in the year 1598. by means of the Cham of Tatary was a Treaty of peace between the Emperour and the Turks the articles that were demanded were so high on both sides that their treating was in vain Then was great fear amongst the Christians untill God gave then some space of breathing by raising up some Bassa's against their own Master and as somtimes amongst the Midianites Iudg. 7. the Tatars in the Turkish Army fell into variance with their confederats and fought most cruelly one against another in the year 1599. XII In year 1600. Tiber overflowed his banks to the great damage of Rome in time of the Iubilee the Pope sent a priest Monâ—orius to say some prayers and to give an Hosty called Agnus Dei unto the River but the river would not accept such sacrifices The same year the Jesuits persuaded Ferdinand Duke of Austria to expell all the Ministers out of Styria and the people that would not return to their old idolatry were persecuted some were imprisoned and some leaving their lands went away with their families into other contreyes Then all the churches were thrown down that the Protestants had built and many graves were opened in dispite of the dead people Before that time had been peace among the Germans notwithstanding the difference of religion but these firebrands kindled a new persecution and persuaded the Magistrats to oppress their subiects But God made the Turks to punish the Duke Ferdinand so that he losed more another way Osiand Cent. 16. Lib. 4. Cap. 54. XIII It may please some to read a story which Nic. Hemingius hath in VVhere the Christians vvere before the Reformation the end of his catechism his last question is If we should think so of the Popish Masse it seems that for many years the Lords Supper hath not been rightly administred in the world Ans. So do the Papists obiect but they are deceived whill they say that the Supper was not used if not with them for they shut up the Church in too narrow bounds seeing it is spread through as Christ witnesseth and I oppose his alone testimony unto all Priests and devils But if you ask Where was the Church without the jurisdiction of the Pope I answer There were many godly people in the outward society of the Romanists who albeit they were deprived of the use of the Supper yet they under stood rightly the foundations of religion and the articles of faith here he might have said that they received the sacrament with a true faith as he had spoken before of Bernard and certainly many were such Likewise in Turcia Arabia Persia and in Egypt The forme of the Christian Religion in Egypt there were even from the time of the Apostles and tooday are Churches albeit under grievous tyranny as Gods people sometime were in Egypt But lest you think that I speak amiss I will shew you the description of the Supper and liturgy as it is tooday in Arabia and Egypt where Christians are Three years agoe The book was written Hafniae December 4. 1560. in Praefat. an antient and grave man Demetrius by name and Thessalonian by nation being sent by the Patriarch of Constantinople told me many things of the religion of the Christians liuing among the Turks and because he had lived ten years in Cairo that famous city of Egypt which is also called Misrim he declared unto mee the rites of the Church there being translated out of the Arabik the narration whereof I have distinguished thus 1. The Christians in Cairo have many churches all marked with a half moon which is the Turkish badge but without bells they are called by the cry of a man unto their religion and without idols excep that they have historical pictures out of the old and new Testament upon the wals of the churches 2. The Pastor of Antioch is their Patriarch who that he may be known to be Patriarch hath a broad bonnet with a red cross in the midst on his head as the badge of his office 3. Four times yearly to wit the day of the Lords nativity the day of resurrection the day of Pentecost and August 15 all Christians that are there do communicat of both elements there is no difference of laiks and priests but the same mysteries are given unto them both 4. The celebration of the Masse is in this manner The priest puts-on alba pallium after our manner almost excep that he had four red crosses upon his priestly vesture one on his right arm another upon his left arm a third upon his brest and the fourth upon his back that howsoever he turn the badge of Christ the high priest may be seen 5. The priest being so cloathed in the vestiary comes forth and turning unto the people he saith with a lowd voice that he may be heard by all that are present Blessed be the Kingdom of the Father and of the Sone and of the holy Ghost both ever and unto all ages of ages and all the people answereth Amen 6. After this confession he subjoineth a prayer unto the holy Trinity and all the people answereth Amen 7. When the prayer is ended the the people sing Holy Father holy Mighty holy Immortal have mercy on us 8. After this song they read out of the writings of the Apostles first in Greek then in Arabik because many Christians that are there have come from Arabia 9. They sing Hallelujah 10. The Gospel is read in Greek and then in Arabik 11. When the Gospel is ended all the people sing the song which they call Cherubim 12. When that song is ended the chief Minister hath a Sermon for an hour almost for the Sermon is never beyond one hour 13. When the Sermon is ended the words of the Supper are rehearsed out of the pulpit and that upon the four festivals as I said before at the third number 14. Then coming from the pulpite unto the table which is placed in the mist of the Church the priest directing his face toward the people saith Every good gift and perfect donation descends
choose Mathew Earle of Lennox who was grand father of the King to be Regent He with 5000. men keept the day at Lithgow for the Parliament but none of the adverse faction came In his time the troubles ceased not sometime by the mediation of Queen Elisabeth was a treaty twixt the parties but it was neither to her contentment nor would the Kings party yeeld any of his right and so the treaty had no effect yea and all the time the country had no quietnes They who were on the Queen's side had encouragement from France and Duke d'Alva Governor of Flanders and in the year 1571. both parties conveenes a Parliament the Queens party at Edinburgh and the Kings party at Sterlin where as in time of peace they keept not a watch which the other party hearing L. Claud hamilton came in the night time and took the Regent out of his lodging in September and when they saw others coming for his rescue they killed him with â— shot George Bell the chief adviser of this enterprice and Captain Lawder the murderer were taken and punished as traitors I returne unto the affaires of the Church The Assembly conveenes at Edinburgh July 5. The XIX Assembly An. 1570. Robert Pont is chosen Moderator 1. The Sentence of excommunication is directed against Patrick called Bishop of Morray to be executed by Ro. Pont Visitor there with the assistance of the Ministers of Edinb 2. Ministers at their admission shall protest solemly that they shall not leave their Vocation under rhe pain of infamy periury c. 3. Tryall should be taken of young children how they are brought up by their parents in the true religion therefore Ministers and Elders of every parishon should examin the children when they come to nyne years of age and when they come to twelve years and the third time when they come to 14. years that it may be known how they have profited in the schoole of Christ 4. Because some Noble men have made defection from the Kings lawfull authority certain brethren were directed to the Earls Lords and all which made that defection to deale with them with earnest persuasions of reconciliation with certification if they continue in disobedience the Church will use the sword against them which God in his word hath committed unto them And the Commissioners are to report their answers unto the next Assembly 5. James Carmichell Schoolmaster of Santandrews accuseth Rob. Hamilton Minister there of some points of doctrin delivered in a Sermon The Clark register and the Justice-Clerk and another Lord of the Session shew in the L. Chancellors name that he had heard of that controversy and it containes some points tending to treason and against the Kings authority and therefore they require that the Assembly would not decide in that matter concerning the Kings authority untill the Nobility conveen which will be within few dayes but in such things as concern heresy or properly belong unto their jurisdiction they may proceed Unto this protestation the assembly agreeth and went-on in discussing the complaint in so far as is concerned doctrine and slander that may arise thereupon But I finde not the particulars 5. Conceilers of adultery should be called and examined and if they be convict to have cloaked adultery wittingly let the Rule have place Agentes consentientes pari poená puniantur 6. Quaeritur A woman bringeth forth a child and in time of her birth before the midwife depones that such a man is the father of the child and being called before a Judge is ready to swear the same And that man is ready to swear that he had never carnall dealing with that woman and there is not other proof to which of two should credite be given Ans Neutri credendum 7. The Assembly gives commission unto certain Ministers Barons and Burgesses to compear at Edinburgh the twelth of the instant with continuation of dayes or whensoever the Nobility shall conveen before the time of the next Assembly To require humbly an answer unto their articles and supplications with redresse of their complaints according to equity To assist concurr and assent to all and whatsoever shall be treated in the foresaid Convention tending to the promoving of Gods glory the maintaining the true religion the Kings authority the common well and authority of the realm As also to take cognition in all complaints supplications and requests of brethren specially remitted unto them by this Assembly And whatsoever shall be done by them in the premisses to report the same unto the next generall Assembly which is appointed to be at Edinburgh March 5. next to come Promising to hold firme and stable whatsoever these brethren or any eight or seven of them thinks good in the premisses to be done 3. All assignations and pensions granted by the Church during their will to whatsoever person or persons before this Date are discharged except only what is assigned to the Kings use X. At Edinb March 5. conveenes the Assembly Ge. Hay is chosen 1571. The XX. Assembly Moderator I. All Superintendents Commissioners to visite Churches should bring their book of visitatâ—on unto every Assembly next following To be considered by such Brethren as shall be appointed by the Assembly that the church may the better know their diligence in executing their office II. Sixe Articles concerning the iurisdiction of the Church which are to be ptopounded unto the Regent and Counsell and sought to be approved by them 1. that the Church have the judging of true and false religion doctrine heresy and such like that are annexed to the preaching of the Word and ministration of sacraments 2. election examination and admission of them which are to be admitted to the Ministry and other functions in the Church to charge of souls and ecclesiasticall Benefices together with the suspension or deprivation of such for lawfull causes 3. All things concerning the discipline of the Church which standes in correction of manners admonitions excommunication receiving to repentance 4. The judgement of Ecclesiasticall matters betwixt persons that are of the Church especially that are of the Ministry alswell in matters of Benefices as others 5. Jurisdiction to proceed with admonitions to the process of excommunication if need shall bee against them that shall rob the patrimony of the church appartaining to the Ministry or other way intromet with it unjustly whereby the Ministry is in danger of decay by occasion of the poverty of the Ministers 6. Because the conjunction of marriages pertaines to the Ministry the causes of adherence and divorcement ought also to appertain unto them as naturally annexed thereunto III. It is ordained that adulterers and such other scandalous persons shall hereafter be called by the Superintendent or Commissioner of the Province to compear before their Synodall Conuention and there receive their iniunctions as before in the generall assembly 4. All questions should be propounded or represented to the Superintendents and
present the Church is assembled according to the godly ordinance and looketh to have concurrence of their Brethren in all estates and wisheth from God that your Gr. and Lords of Privy Counsell will authorize the Church in this present Ass by your presence or by yours having your Commission in your Gr s and LL s names as members of the Church of God for as your Grs. persence and the Nobilities should be unto us most confortable it is most earnestly wished of So your Grs. absence is unto our hearts most dolorous and lamented whereupon followes the want of a great part of the menbers that can not well be absent from treating these things that appertain unto the Church policy thereof in assembly all together to be handled by advice of all and to which end the assemblies are appointed the authority whereof your Gr. knowes to be such as the contempt of it tendeth to the very dishonor of God And therefore as yee esteem yourselves to be members of Christ and of his Church shew the fruits thereof which it is not the least to â—oin yourselves unto the Church not only by hearing the word and receiuing the Sacraments but in conveening also with your Brethren the holy assemblers The which to do wee give you admonition in the name of the Lord extending this our admonition to euery person of whatever estate that are present with your Gr. and L L. and especially wee admonish the Bishops and such as are of the Ministry to ioyn themselves with us according to their duty Otherwise they will be thought unworthy the office they beare The time the Church will sit will be short and time would not be neglected and yet the Church is not so precise but that men may aâ—ter their presence given in the assembly have liberty as time requires to wait upon their lawfull business And this admonition wee give your Gr. with all reverence humility and chiefly in respect your Gr. by your own articles questions sent to the Church desireth first to be admonished charitably when soever offence ariseth before the same be otherwise traduced 5. Some were appointed topenne the heads of the jurisdiction of the Church and to present them unto the assembly 6. Concerning the jurisdiction of bishops in their ecclesiasticall function it is concluded that the same shall not exceed the jurisdiction of Superintendents which heretofore they have had and presently have And they shall be subject unto the discipline of the generall assembly as members thereof even as the Superintendents have been heretofore in all sort 7. No Superintendent nor Commissioner of planting churches shall give Collation of Benefice nor admit Ministers without the assistance of three qualified Ministers of their Province who shall give their testimonialls to the Superintendent or Commissioner subscribed with their hands in signe of their consent And likewise that no bishop give collation of any Benefice within the bounds of Superintendents within his Diocy without their consent and testimonialls subscribed with their hands And that Bishop within their Diocies visite by themâ—seves where no Superintendents is and give no collation of Benefice without consent of three well qualified Ministers as said is of Superintendents c. 8. Commissioners were appointed to conveen with the L. Regent and the Lords deputed by the Counsell To conferre and reason upon the heads of the jurisdiction and policy of the Church and other heads articles that shall be proponed by his Gr. unto them 9. Concerning the appointing of many Churches unto one Minister that the matter may be more plain the Church declares that howbeit sundry churches are appointed to one Man yet shall the Minister make his residence at one Church which shall be his charge properly and he shall be called Minister of that Church as for the others unto which he is nominat he shall have the oversight of them and help them so as the Bishop Superint or Commissioner shall judge expedient and occasion shall permit from his principall charge which he may no way neglect And this order to remain only whill God of his mercy send moe labourers into his harvest For clearing the history observe first by comparing what is done in this assembly with what is written immediatly before we see a variance betwixt this Regent and the Church This variance was not reconciled all the time of his Regiment It was for Episcopacy and the uniting of Churches and both these the Regent affecteth upon account of the Church-rents And Bishop Spotswood in the Histor Pag. 273. saith Nor left he any means unassayed that served to bring moneys into his cofers which drew upon him a great deal of hatred Secondly as the Bishops were intruded upon the Church unwillingly howbeit way was given for a time yet as they said in the Act of accepting them they delay not to curbe the Bishops both in their jurisdiction and conversation Thirdly when the Bishops were so hemmed-in they are not contented but seek to put away Superintendents as appeares by denying their stipends and the liberty of meeting in Assemblies and therefore this assembly do so much urge the authority and necessity of Assemblies Fourthly they alledge an Act of Parliament for assembling twice in the year certanly they would not have alledged it in such a manner if such an Act had not been but whither it was in the Queens time or in King James time it is uncertance because such an Act is not printed Fifthly because it was alledged in the end of the former year that the jurisdiction of the Church belongeth unto the Bishops therefore the assembly sets upon a constant policy of the Church and this was a work of some years as followes and the result was the Second book of Discipline Sixthly the Nationall Church was so far from barring the Supreme Magistrate and Counsellers out of the Assemblies as a railer against the Scots discipline hath lately vented in print either ignorantly or impudently that they did not only lament his and their absence but charged him and them in Gods name to be present c. And what was the practise after that time de facto it will appear hereafter The Assembly conveenes at Edinb August 7. here were Barons Bb. Superinten The 27. Assembly c. John Duncanson Min. at Tranent is chosen Moderator 1. Because Alexander Bishop of Galloway had not satisfied according to the injunction of the Assembly in the year 1573. John Brand Min. at Halirudhonse is ordained under pain of deprivation to excommunicate him if he satisfy not 2. If any Bishop Superintendent or Commissioner of visiting churches shall be found negligent or not to exerce their debtfull charge in visitation and teaching or be culpable in life he shall be censured according to the quality of the offence either by admonition publick repentance deprivation for a time or simpliciter 3. No Minister shall use or exercize the office of Collectory or Chalmerlanery under any
2. Before this Assembly the Chancelor Lord Glamms had written unto the Church of Geneva for their advise in the point of jurisdiction and after this Assembly Beza in answer sent his book De triplici Episcopatu Divino Humano Satanico It is true that Saravia wrote an answer unto that book afterwards but how therein appeares the weakness of his judgement and the partiality of his affection I leave it to be considered I add only 1. It can not be denied that those three sorts of Bishops have been in the Church 2. When the device of man justleth out the appointment of God that device can not bring a blessing with it but is rather permitted for a judgement XIIII The Assembly coveenes at Edinburgh Aprile 1. year 1577. 1577. The 32. Assembly were present Bb. of Glasgow Dunblain Superintendents c. Alexander arbuthnot Principall of the colledge of Aberdien is chosen Moderator 1. Because the Moderator was not in the preceeding assembly and so knowes not what was done at his desire it is appointed that the Superintendent of Anguise and other sixe Ministers shall concurre with him at seven hours in the morning to advise upon the things that shall be thought good to be handeled in this assembly 2. The principall matter to be handled is the policy of the Church so the Brethren were called to give account of their diligence The heads penned by John Row and James Lowson were read and nothing was gain said but only one argument was referred to further disputation and all were required if they had any argument in the contrary to propound it or if they would not argue publickly to resort unto these Commissioners for their satisfaction Leaving also liberty to propound their argument in publick before the heads be recollected and ordered in one body The Superintendent of Anguise said the head that was assigned unto him was obscure The assembly ordereth him to conferre with the other Commissioners the next morning at seven hours The heads committed to Androw Hay were read and nothing was opposed only the article of suspending Ministers was referred to further reasoning David Ferguson's part was approved only one article was referred Of what was committed to John Craig some were ordered to be contracted and others referred to further reasoning When all was read four Ministers were appointed to dispose them all in a convenient order and if any man would object against any particular he should have place 3. Accusation was layd against Patrick Adamson that he had entred into the Bishoprick of Santandrews against the acts of the Generall assembly and had usurped the office of Visitation without commission and left his office of Ministry Because he is not present to answer the assembly gives their full power to Robert Pont James Lowson David Ferguson and the Superintendent of Lothian conjunctly or in case of the Superintendents inhability to David Lindsay or John Brand To direct summons against the said Patrick to compear before them at such day or dajes as they shall think good Within Edinburgh To try examine his entry and proceedings to the said usurpation of visitation and deserting his ordinary Office of the Ministry With power unto them to summon the Chapter of Santandrews or so many of the Chapter as they shall judge expedient if need be and the Ordainers or inaugurers of the said Patrick as they shall think good for the better tryall of the premisses and what they shall find heer-in by process of examination report unto the next assembly And in the mean time to discharge him of further visitation untill he be admitted by the Church 4. James blakwood having two Benesices the personage of Sawchar and Vicaradge of Salin is ordained to dimit the one 5. Certain Min. were directed to inform the Lord Regent that the Church is abont the matter or argument of the Church-policy and when they shall have proceeded in it they will give him advertisement They went and returning report that the Lord Regent is well pleased with their travells and exhorts them to expede And if any thing occurre in the mean time let them give him information and they shall have his answer 6. Some petitions weresent unto the L. Reg as that provision may be made for Visitors that persons deprived by the Church for not doing of their Office may be deprived of their Benefice that he would put order to them who sell their Benefice that when a Benefice shall vake it may be bestowed on him who serveth at that Church and not on another not so well qualified c. These who were sent with these petitions after they had waited some dayes for answer return and report that because they had not commssion in writ his Gr. would give them no answer 7. The Brethren that were appointed to collect and digest the heads of the policy deliver them and all men are required to propound what argument they have against them Three of them de Diaconatu de Divortiis Jure Patronatus were called into doubt and nothing objected against the rest These three were disputed In utramque partem and it was appointed to argue more of them the next day 8. The Assembly considering the iniquity overflowing the wholl face of this common-wealth in so great light and revelation of the true religion and provoking the justice of God to take vengeance on so unthankfull a Nation And the many and perillous stormes and rage of persecution against the true members of Christ in France and in other parts Likewise the establishing of a setled order and policy in the Church being now in hands Have thought good that earnest recourse shall be had to God with common supplications and so that a generall fast be observed in all the churches of the realm with doctrine instructions unto the people to begin the second sonday of July and to continue untill the next Sonday thereafter c. 9. Because the marter of the policy is not as yet in such form as is requisit and some heads must be contracted and others enlarged for avoiding superfluity and obscurity the substantials being keept Some Ministers are appointed to use diligence in the premisses And that the work may be the more perfected before the next assembly which is ordained to begin at Edinburgh Octob. 25. other Ministers are appointed to conveen there Octob. 19. to consider the travells of the before named Ministers And the Visitors of Provinces are ordained to make intimation unto the Noble men and Barons that this work is in hand and to be treated in the next Assembly desiring their presence and concurrence c. Observe 1. In the first particulare a litle thing was begun for a personall use and thereafter the same was continued and turned to a common evill These who were appointed to informe the Moderator at that time in the assemblies following were chosen under the name of The privy conference and power was given unto them to
answer unto the Articles that were sent unto the Counsell and also to demand of the Counsell Whither they were directed unto the Assembly to give their advice in all things tending to the glory of God and well of his Church or only to hear and if the Brethren find it expedient themselves to propound unto the Counsell both the one and the other When they returned they reported Some difficulties were in the Articles and the Counsell hath appointed two to conveen the next day at eight of the clock in the morning with such as the Assembly will appoint to argue but they give them not power as Commissioners from the King to vote in the Assembly because the King is not present and they had not spoken with him of this point yet as brethren and members of the Church they shall give their advice vote The assembly appoints sixe Brethren to conveen too morrow to counsell and reason with the Commissioners of the Counsell 3. A day was appointed when every man who had any doubt or argument against the book of disciplin should propound his argument And at that time none offered any argument in the contrary 4. The brethren that were appointed to conferre with the Deputies of the Counsell report that the Deputies willed the Assembly to name the persons whom they do suspect of Papistry and by some of their number to admonish these persons to subscribe the articles of Religion or Confession and if they be disobedient to intimate that unto the counsell and also to proceed against the disobedients with the censures of the church The assembly nameth the Chancelor the Earls of â—aitnes Mongumery and the L. Ogilvy and sent J. Row Ja. Lowson to deal with the Chancelor and J. Craig J. Duncanson â—nto the others In the the fourth Session thereafter these brethren report that Earle of Caitâ—nes desireth to see and read the Confession Ogiluy declares that he had subscribed it before he went out of the country and is willing to subscribe it again and they had not occasion to meet with the others The Ministers of these parts where they shall make their repair are ordained to admonish them and if they find disobedience to proceed with the censure of the Church against them 5. Because there is great corruption in the estate of Bishops as they are now made in this realm whereunto the Church would provide remedy in time coming therefore it is concluded that no Bishops shall be elected before the next Gen. Assembly and discharges all Ministers Chapters to proceed in the election of a Bishop in the mean time Under the pain of perpetuall deprivation from their Office And that this matter be proponed first in the next Gener. Assembly to be consulted what further Order shall be followed herein And if any Benefice waikes where is a qualified Minister serving the Church it is ordained that no Visitors give Collation of these Benefices to any other person but unto the Minister of that church before the next G. assembly 6. It is appointed that Robert Pont James Lowson and David Lindsay shall review the book of disciplin and being written according to the Originall one copy to be presented by them unto the King with a Supplication penned to that effect and another Copy unto the Counsell The time to be at their opportunity so that it be before the publick fast And if conference shall be craved these brethren shall advertise John Craig Alex. arbuthnot John Erskin of Dun W. Cristeson John Row David Ferguson Ro. pont James lowson David Lindsay John Duncanson An. melvin An. hay To conveen at the time appointed by the King Counsell c 7. The Assembly considering the universall corruption of the body of the realm the great coldness and slackness of religion in the greatest part with the dayly increase of fearfull sins as incest adultery murders and namely recently committed in Edinburgh Sterlin cursed sacriledge ungodly divisions within the bowels of the realm with all manner of disorderly ungodly living which hath provoked our God although long-suffering to streatch out his arm in anger to correct and visite the iniquity of the Land especially by the present dearth and famine Joyned with the civill and domesticall seditions where upon doubtless greater judgements must succeed if these corrections work not reformation or amendement in mens hearts Seing also the bloody conclusions of that Romane Beast tending to raze from the face of Europe the true light of the blest word of saluation For these causes and that God of his mercy would blesse the Kings Ma. and his regiment and make his Government happy prosperous As also to put in His heart and the hearts of the States of Parliament not only to make establish good Politick lawes for the we of the realm but also to set establish such discipline in the Church as is craved by the word of God and is alrealy penned to be presented unto his Ma. and Counsell That in the one and other God may have his due praise and the age to come may have an example of upright godly dealing Therefore it is ordained that a fast be keept in all the churches to begin the first sunday of Juny and to continue untill the next sunday inclusive with accustomed exercise of doctrin prayer c. 7. The next Assembly is appointed to be July 7. if the Parliament hold which is already proclamed Or if it hold at any othet time before October 24. that the brethren shall conveen in the place four days before and otherwise to conveen Octob. 24. The 35. Assembly at Edinburgh Because the Parliament held at Sterlin in Iâ—ny therefore the Assembly conveenes at Sterlin Iuny 11. Iohn Row was chosen Moderator 1. Some were sent unto the King craving that Commissioners might be sent in his name unto the assembly 2. The Act of the former assembly concerning the election of Bishops this assembly in one voice concludes to be extended into all time coming and that all Bishops already elected shall be required particularly to submit themselves unto the Generall assembly for reformation of that estate of Bishops in their persons and if they refuse after admonitions the censure of excommunication shall proceed against them The Bishop of Dumblain offered his submission presently 3. The act of the former assembly concerning Collation of Benefices is confirmed untill the next Assembly 4. These which were appointed to present unto the King and Counsell the copies of the book of disciplin shew that they had done according to the Commission and his answer was that not only would he concurre with the Church in all things that may advance true religion presently professed but would also be a Proctor for the Church and then he had presented their Supplication unto the Counsell and they had appointed some unto a Conference and what was done there is ready to be shewd The next day these things were
Alex. Arbuthnot and James Lowson are appointed to consider of an order therein and to report their judgement 2. The first part is agreed unto and where are no Presbyteries the Commissioners are to continue for that effect as before 3. The Church hath named Commissioners 4. Ordaines to advise with the Clerk-Register upon an answer unto the Kings Letter 〈◊〉 5. Referreth the form to be conceived in writ by David Lindsay and Patrick Adamson betwixt eicht and nyne 6. It is agreed to be propounded The 7. is referred to the particular elderships and whensoever disputations may be had the Church thinks them good 8. The Acts of the assembly should be put into execution by the Presbyteries 9. Ordaines this article to be craved being first well qualified and so the 10. and 11. and 12. and also that the Church proceed against the violaters of the sabboth day and mantainers of them The 13. 14. are agreed 12. Because by the many divisions and deadly feades in all quarters of the realm not only is the word of God and true religion burdened with slanders but the Common wealth is enormly wounded and all good disciplin and order confounded ....... herefore the assembly enjoyneth certain persons in severall places to travell earnestly for reconciling the differing parties and to require them in the name of God to live in unity and peace as it becomes the members of one body ....... as they wold shew themselves sons of peace 13. The assembly gives commission to two Barons seven Commissioners of burghs and the Ministers of the Kings house and of Edinb with Ro Pont Da. Lindsay Pa. Adamson An. Melvin and seven others or any eight of them To present unto the Lords of the Artâ—cls of the Parliament such heads as shall be given unto them by the Church these heads and a supplication unto the King were read and allowed but are not in the Register only in Sess 22. ordaines a supplication to the King and Lords of the Articles that no Act be past in Parliament repugnant to the true word of God and namely concerning Bishops The Parliament began at Edinburgh October 24. where first was an Act ratifying all former Lawes and Acts made â—or the liberty of the true Church and religion presently professed within the realm and a particular enumeration of these Acts another Act for provision of Ministers and certain stipends for them at all parish-churches one against the dilapidation of the rents of Benefices that are provided to Ministers one that all Benefices of cure under Prelacies shall be given to Ministers only and all other gifts of them to be null one against blasphemy and oaths with penalties according to the quality of severall trausgressors one against them that passe in pilgrimage or superstitiously to wells chapells and crosses and the observers of papisticall rites one for explication of the Act against notorious adultery to wit it shall be judged notorious adultery where children one or mo are procreat betwixt adulterers or when they keep company bed together notoriously known or when they are suspect of adultery and thereby give slander and thereupon being duly admonished to abstain and satiffy the Church by repentance or purgation and contemptuously refusing are excommunicat for their obstinacy all and every one being in any of these three degrees are made lyable to suffer death Another Act was against all Papists practizing against the true religion by dispersing libels in praise of the Pope or seducing the people c. Observe 1. That in all time preceeding was no opposition or variance betwixt the King and the Church In the assemblies the Kings Commissioners consented unto their Acts and namely unto these concerning the Policy of the Church excepting that part de Diaconatu whereunto neither did all the Ministers consent and his Commissioner did consent unto the registring of the book of Discipline in the Register of the Assembly and the King appointed Commissioners to concur with the Deputies of the Assemblies in the constitution of Presbyteries before the framing and publishing of the second Confession of faith as at that time was not a Bishop in the church who was not subject unto the assemblies and presbyteries yea and they were emploied as deputies to procure and supplicate against the power of episcopacy But neither could the book of disciplin be established nor episcopacy be forbidden by Act of Parliament not for any respect of discontent against the book of disciplin or for any intention to restore episcopacy in the Church but meerly upon account of Civill interest and the main respect was the securing of possessions depending upon the title of Bishops 2. Observe that the first variance between the King and the Ministers was upon respect unto the Duke of Lennox and that was for two particulares one that when the Duke came into the country many Papists came also into the Country and Court and began to practize so that as Bishop Spotswood in The History Pag. 308. shewes the Papists assembling together in Paisley did in derision sing a Soule masse for the Ministers as if they and their religion had been utterly gone Wherefore the Ministers in their Sermons did regrate the countenance given to Papists in the Court and the dangers whereinto both the King and countrey were brought by the secret practises of the French John Dury and Walter Balcanquall were summoned to answer before the Counsell for this their liberty of speaking in their Sermons they obey and compear and alledge that the Counsell was not their Judge in such a cause The matter being notoriously known and regrated by many the Ministers were dismissed at that time In time of the Assembly as is before Walter Balcanquall had spoken again to the same purpose and when the gentle man was sent unto the Assembly but would not be the accuser and the Assembly would not proceed against the Minister without an accuser the King was not wel-pleased but knowing the difficulty to find an accuser would follow the business no more The other particulare is related in the now-named History Pag. 316. The See of Glasgow being then void it was suggested unto the Duke by some flatterers that he had a fair occasion presented to make himselfe Lord of the City and of the lands pertaining to that bishoprick if he would only procure a gift thereof to some one that wold make a disposition thereof to him and his heirs The offer was made to sundry Ministers who all refused because of the required condition at last the agents in this business fell upon Robert Mongomery Min. at Sterlin he was content to accept it Thereupon a gift was formed and a Bond given by him that how soon he shall be admitted Bishop he should dispone the lands Lordship and whatsoever belongs unto that prelacy to the Duke and his heirs for the yearly paiment of a thousand pounds Scots with some horse-corn and poultry The Assembly hearing of this bargain do charge this
to dis-agree from a good order to be complained on unto the Gen. assembly next coming And the order which every presbytery takes shall be sighted and thereof one good order shal be established for all 5. The day of the Exercise shall be also the day of Ecclesiasticall process and if the brethren find it necessary for a process they may appoint days times places thereunto besids the day of Exercise 6. It is not thought expedient that the Presbytery shall be astricted to send their Moderator unto the Assembly but liberty to chuse whom they think most expedient for confort of the Church 7. It is not thought meet that visitation be excep ère nata and the same not to be limited unto the Moderator but to any two or moe as the Presbytery shall direct for the necessity of the matter according to the book of Policy 8. The Clerk and Moderator shall subscribe in grave matters and form of proceeding in name of the eldership and whill God provide some better contribution every particulare Church of the Eldership shall contribute for the Scrib's entertainment 9. The Ministers of the parish shall execute the summons concerning his parish and bear the burden of the things that are directed by the Presbyteâ—y or some depute by him within his parish 10. The order of admission of Elders is referred to the order used in Edinb which is approved 11. The Moderator of the Presbytery is to designe Manses and gleebs where it is râ—quisite and for satisfaction of the Act of Parliament that they have a speciall commission for that effect Untill it please God to move the King that the Law may be reformed Providing the Moderator do nothing without advice of the Presbytery 12. How many Churches shall be in every Presbytery it is referred unto them who have commission to establish presbyteries 13. The form of process in weighty matters is to be in writ at the discretion of the presbytery pro re nata in lesser things to be verball 14. If any will not receive the office of an Elder and traveleth not in the word wee may exhort but not compell 15. Ordaines every presbytery within their own bounds to try their Ministers and if any offence shal be found to punish it according to the quality and estate of the crime before the next generall assembly 16. The Presbyteries shall try and examin the persons desiring to enter into the function of the Ministry and if they find them qualified to provide them unto Churches XII Ordaines a fast to be keept in all churches of the realm with doctrin and instruction of the people to begin the first Sunday of Juny next and to continue untill the next sunday inclusivè using in the mean time exercise of doctrin according to the accustomed order And the Kings Majesty to be certified by the Commissioners that are sent to him and to be supplicated that he would be pleased to authorize it by proclamation for that effect The causes are 1. universall conspiracies of Papists in all countries against Christians for execution of the bloody Acts of Trent 2. The oppression and thralldom of this Church of God 3. Wasting the rents thereof without remedy 4. Falling from former zeall 5. Flocking hither of Jesuits Papists 6. Manifest bloodshed incest adulteries with other horrible crimes defiling the land and unpunished 7. The danger wherein the Kings Majesty stands through evill company about him by whom it is feared he may be corrupt in manners Religion 8. Universall oppression contempt of the poore c. XIII The next Assembly is to be at Edinburgh Octob. 24. unless some necessary occasion interveen and advertisement to be made by the Eldership of Edinburgh and Ministers of the Kings house For clearing the process against Robert Mongomery it is heer to be added that about February 22. he went to Glasgow with purpose to preach the Sunday following but a number of the Students in the Colledge entred into the Church on Saturday at night to hold him out and keept the pulpit for their Principall Thomas Smeton That day his Text was He that entereth not by the door but by the window is a thief and a Robber and he inveighes against simoniacall entries into the Church The next Sunday Rob. Mong comes to the Church with a great number of Gentlemen and displaceth the ordinary Minister David Weemes and he made the Sermon And because the Chapter of Glasgow refused to conveen unto his election he caused summon all them of the Chapter to compear before the Counsell They again caused summon him to compear before the Synod of Lothian to hear the sentence of excommunication pronounced against him He informes the King of this citation and causeth warn the Synod to appear the 12. day of Aprile before the King and Counsell at Sterlin discharging in the mean time all proceeding in that business Robert Pont with some others compearing at the day in name of the others protestes that albeit they had compeared to testify their obedience unto his Majesty yet he did not acknowledge his Majesty and Counsell judges in that matter it being a cause ecclesiasticall and that nothing done at that time should prejudge the liberties of the Church and Lawes of the Realm The Counsell rejectes the protestation and did inhibit the Ministers to proceed against Mongomery Because the Generall Assembly was at hand they yeeld obedience in this only they caused warn him to compeare before the Assembly B. Spotswood hath thâ—se particulares but inverted and it is clear by Mongomerie's words in face of the Assembly that all these things were done before this Assembly Here is not an end of this business but after this Assembly he under took to settle himself at Glasgow and procured Letters from the King unto the Gentle men of these parts to assist him The Presbytery of Glasgow knowing what he had done intend process against him for usurping the place of the ordinary preacher Mathew Stuart of Minto being Provest of the City came and presented a warrant from the King to stay all proceedings against the Bishop and willeth them to desist John Howeson Minister at Cambuslang being then Moderator replieth that they will proceed noth withstanding that warrant Whereupon the Provest pulleth the Moderator on t of his seat and carrieth him prisoner to the Tolbuith The rumor of this went quickly through the Kingdom and in time of the fast that was appointed by the Assembly this fact was lamented by the Ministers Among others John Dury preaches against the Duke of Lennox as the cause of all this trouble Wherefore the King will have him removed out of the town and caused command the Magistrates to put him out of their town within 24. hours They not daring to disobey yet unwilling to use their Minister in that maâ—ner dealt with him to depart quietly Upon this occasion advertisement was sent unto all Presbyteries to send their Commissioners unto Edinburgh according to
The power of Presbyteries 1. The power of a Presbytery is to give diligent labours in their own bounds that the churches be keept in good order to enquired diligently of naughty ungodly persons and travell to bring them into the way again by admonition and threatning of Gods judgement or by correction 2. It appertaines to them to take heed that the word of God be purely preached within their bounds the Sacraments rightly administred the disciplin mantained and the church-goods incorruptly destributed 3. It belongs unto them to cause the ordinances made by the Assemblies Provinciall and Generall to be observed and put execution 4. To make constitutions which concern TÃ’ PREPON in the Church or good order for their particular churches Providing that they change no rule made by the Provinciall or Gener. assemblies and that they shew unto the Provinciall the rules which they make and to abolish constitutions tending to the hurt of these churches 5. It hath power to excommunicate the obstinat His Majesty agrieth in this manner It hath power to excommunicat the obstinat formall process being led and due intervall of time 6. Faults to be censured in the presbytery are heresy papistry idolatry witchcraft consulters with witches contempt of the word not resorting to hear â—he word continuance in blasphemy against God and his truth perjury fornication dunkennes these things for the present and more when order shall be taken in the Conference IV. Particular The power of Church-Sessions or Counsels Churches if they be lawfully ruled by a sufficient Minister and Session have power of jurisdiction in their own congregation in matters ecclesiasticall to take order therewith and what things they can not conveniently decide to bring them unto the Presbytery XI Commissioners are appointed to present unto his Majesty and Counsell the humble petitions complaints Articles and Heads delivered to them and humbly to crave his Ma s answers thereunto To treat conferr reason thereupon and upon such heads and articles as shall be propounded unto them by his M. or his Commissioners and what herein shall be done to report unto the Assembly For clearing what is here I will only adde from The Historicall Narration that the Synod of Fife did cut off Pa. Adamson as a rotten member not only for the notoriety of offenses for which he was suspected before but likewise for impugning the setled order of Generall assemblies and presbyteries for contempt of the Synod and for other notorious slanders whereof he was to be accused but refused to underly the tryall The next day after the Sentence pronounced against him two of the Bishops servants went to the church of the city at time of publick prayer as the custome was then evening and morning on the days when there was no Sermon and without any citation or process caused Samuel Cuningham Reader pronounce the Sentence of excommunication against And. Melvin James Melvin and some others who he thought had been most forward against the Bishop Wee see in the last Session of this Assembly the censure and tryall of this fact was remitted unto the Presbytery I have not read what was done in the matter but I knew the man and that he could never be admitted unto the Ministry though he often suited it untill another change came into the Church and then he was promoted by a Bishop into an obscure charge and was hatefull all his days and durst scarcely appear in a presbytery The bare narration of the proceedings of this Assembly as they be extracted out of the Assemblies books confute the perverse imputations and slanders of the contrarily minded The rest of that year the King was taken up partly with setling some troubles in the Isles and Kentyre and partly in the Articles of a League with England and immediatly thereafter with a process that was intended and went on against his mother This last purpose was occasion of some variance be twixt the King and the Ministers of Edinburgh For XXIII In January of the year 1587. the King hearing that the death 1587. of his mother was determined gave order unto the Ministers to pray for her The adversarics of the Church-disciplin say The Ministers denied it absolutely and they call that denyall a barbarous inhumanity But Vindiciae Philadelp Pag. 56. shew that the Papists were plotting the destruction of Queen Elisabeth nor was Queen Mary free of these plots and by that means the ruln of religion was intended and the Ministers of Edinburgh answered unto the King that they would pray for the salvation of her soul but they could not pray against her punishment if she had deserved and in that case his Majesty should rather give God thanks because they understood that both his person and the Church would be delivered from imminent danger For whosoever trespasseth against the publick no man should preferr his particular interest unto publik duty This answer did not satisfy the King he did appoint the third of February for solem prayers to be made in behalf of his mother and commanded Pat. Adamson to preach that day John Couper a young man was set up in the pulpit before the Bishop came The King seeing him said That place was appointed at this time for another but seing you are there if you will obey the charge and pray for my mother you shall go-on He replied He will do as the Spirit of God shall direct him Whereupon he was commanded to leave the place and because he made no haste the Captain of the Guard went and pulled him out and he burst out into unreverent speaches Then the Bisbop went up In the after-noon the young man was called before the Counsell where Wi. Watson Minister accompanying him for offensive speaches the two were discharged from preaching in Edinburgh during his Ma s pleasure and Couper was sent prisoner to Blackness The The 48. Assembly Assembly conveenes at Edinburgh Juny 20. Andrew Melvin Is chosen Moderator I. Two Ministers being directed unto the King to sute his Ma s presence report that he had named the Lord Secretary and Justice-Clerk to be present and concurre and they had promised to be present as their opportunity could serve yet willing that the Assembly according to his Ma s mind do treat before any other thing of John Cowper's cause and nevertheless after some reasoning were content it be delayd till the next day and that the brethren of the Conference shall consider it II. His Ma s Commissioners offer theyr concurrence to the recovery of the Assemblie's books if it may be known in whose hands they are The Moderator craves that if any can give light in this matter they would shew it and namely Pa. Galloway who was directed by the last Assembly unto the King to seek the delivery of the Register he answereth that his Majesty promised to deliver them John Brand declares that at the last Assembly in his house Pa. Adamson in presence of David Ferguson said he knew
was put in his hand and if the living may be possessed with save conscience and without scandall he intendes to be Minister of Dornoch and hereupon he craves the judgement of the Assembly and promiseth also that he shall never medle with Visitation but at the command of the Church The Assembly appointes two to consider the circumstances and advise upon an answer In Sess 15 a letter was approved by the Assembly and sent unto the King in this tenor Sir It may please your Majesty wee have received your letter willing us to elect Mr Robert Pont to the Bishoprick of Caitnes vaking by decease of umquhill Robert Earle of March your Hieness uncle wee praise God that your Ma. hath a good opinion estimation of such a person as wee judge the same Ro. to bee whom wee acknowledge indeed already to be a Bishop by the doctrin of S. Paull and qualified to use the function of a Pastor or Minister at the church of Dornoch or any other church within your Ma s realm as also to use the office of a Commissioner or Visitor in the bounds of Caitnes if he shall be burdened with it But as for the corrupt estate or office of them who have been called Bishops heretofore wee find it not agreeable to the word of God and it hath been damned in sundry other assemblies nor is he willing to accept the same in that manner this wee thought good to signify unto your Majesty for answer unto your Hi. Letter of nomination c. X. In Sess 16. It is concluded that all pastors of whatsoever sort they be shall be subject to the censure and tryall of their brethren alswell of the Presbytery as of the Provinciall and Generall Assemblies concerning their life conversation and doctrin and whosoever shall refuse their tryall and censure the Presbytery Synodall or Generall Assembly shall proceed against them XI The Kings five Articles 1. If any controversy be concerning the Bishop of Saâ—tan that it it be reasoned in his Ma s presence 2. That the Bishop of Aberdien be not prejudged in his jurisdiction and living but the samine to be exerced by himselfe because the alledged slander whereby he was damnified is sufficiently tryed and removed 3. Concerning Ja. Gibson and Jo. Cowper that they confesse their publick offense and slander against his Majesty and satisfy therefore as he shall think good or otherwise be deprived from all function in the Church 4. That Mr Robert Mongomery be received without more ceremony to the fellowship and favor of the Church 5. Concerning the Laird of Fentry his excommunication which was somewhat extraordinary to be declared null XI John Erskin of Dun Ro. Pont An. Melvin Da. Lindsay Tho. Buchanan An. Hay Ro. Bruce Jo. Robertson Al. Rawson Robert Graham David Ferguson Nic. Dalgliesh John Porterfield Ia. Duncanson Adam Iohnson Wa. Balcanquell An. Clayhills Iohn Brand or any 13 of them are ordained Commissioners unto the Parliament Instructions unto these Commissioners 1. As concerning his Ms articles in the first two let the judgement of the Assemb be followed and notified unto his Majesty In the 3. They shall travell by all possible good meanes to settle his Majesty and bring it into oblivion Or els if they shall find any assured hope that the articles of the Church shall be looked upon and granted to passe in Parliament they shall endeavour to bring the matter to such a midst as may best agree with respect of the Ministry satisfying the offence of the godly and conscience of the brethren themselves against whom his Maiesty hath taken offence as may be in speciall that which his Ma s Commissioners sent in write unto one of the said brethren but if they be urged unto the article as it standes they shall leave the matter free to be tryed and judged by the Generall assembly As for the 4. they shall dispence with Mr Mongomery in some ceremonies used in repentance if they find his Majesty willing to remitt somwhat of the rigor of his Mas satisfaction craved of the two brethren 5. Concerning Fentry they shall shew his Majesty that the Church hath appointed certain brethren to see what effect the dealing of them which were appointed by the last assembly hath taken with him and to travell further to bring him by repentance into the bosom of the Church whereby the Sentence may be in very deed annulled 6. They shall admit nothing hurtfull or prejudiciall to the disciplin of the Church as it is concluded according to the word of God in the Generall assemblies preceeding the 1584 year but precisely seek the same to be ratified and allowed if possibly it may be And finally in all let God be feared and a good conscience keept in procuring the well of the Church and taking away all impediments contrary thereunto XII In Sess 18. It is concluded that none shall be admitted to a parsonage or vicarage who is not qualified to preach the Word XIII The next Assembly is appointed to conveen at Edinburgh Iuly the first tuysday I. It appeares by the mutilation of the Assemblie's books what spyte these that would be called Bishops have had against the Assemblies and how they would have had all memory of antient proceedings in the Church abolished as I know certainly by my own experience with what earnestness the late Bishops sought to catch and destroy all the Extracts or coppies of the extracts of the assemblie-Assemblie-books For remedy of that evill after that Assembly they took course to have a double Register of the proceedings of the assemblies II. wee see that in this assembly all power in the Church was taken away from that kind of Bish s and they were made liable unto the censure of the assemblies III. From this and former assemblies wee see what work there was to bring them down and all the reason that was brought at any time to hold them up was partly the interest of Episcopacy more prejudiciall than profitable unto Roialty some Noble men and the weightiest was the motives of Estate as if Kingdom and Parliament could not stand without Bishops But if our Chronicles hold sure the Kingdom of Scotland stood 13 or 1400 years without such Bishops and all that time excepting some intervalls the Kingdom was on the increasing hand but after the erection of Bishopricks as the Chronicles testify untill this time whereof we are treating the estate of the Crown was lesse and lesse yea and brought to nothing or very litle So that the contest betwixt the Kings Regents and the Church was for a supply out of the thirds of Benefices And in the Parliament in July following the temporality of Benefices was annexed unto the Crown that the King might have meanes to bear forth the honor of his Estate and not burden his subiects with taxations for his support So as they came from the Crown to the diminution of Royall honor so they were returned to the right owner and it may
cariage on the sabbath and to cause them give one day of the week unto their tennents in time of harvest for winning their cornes lest they be necessarily abstracted from the Service of God on the sabbath The Earle's answer was he shall use all diligence that the sabbath be not profaned and so soon as he returnes he shall in his Court establish Acts and penalties for restraining the violation of the sabbath In Sess 11. John liverance for his rash excommunicating Wiliam Earle of Anguise was ordained to confesse â—is offence unto God and against the Noble man publickly in the Church where the Sentence was pronounced and the Sentence reducing that process to be publickly intimated by another Minister in audience of the Congregation on a Sunday V. The Lord Sommer well alledgeth the priviledge of holding the market at Carnwath on the sabbath day at last he condescendes that no maâ—ket shall be held there any more on the sabbath And if he faile the Presbytery is ordained to proceed against him according to the generall Acts. VI. A generall complaint is made of manifold kindes of profaning the Lords day by mills salt pans mowing and leading of cornes carrying victualls into and from Burrowes The assembly declares all these unlawfull ordaines presbyteries to deal with their bounds to grant some week-day unto their tennants which upon necessity mowe and lead their corn upon the Lords day And all the Ministers present are ordained to give in writ the names of the persons which can best stopp the Markets within their bounds to the end his Majesty may be supplicated to interpon his authority and command them to do so VII In Sess 8. His Majesty praiseth God that he was born in such a time of the light of the Gospell and that he is a King of a Country where is such a Church even the sinceerest Church on earth the Church of Geneva not excepted seing they keep some festivall dayes as Easter and Christmes what have they for them where have they any institution for them as for our nighbours in England there Service is an ill-mumbled Masse in English they want litle of the Masse but the liftings Now I charge you my good people Barons gentle men Ministers and Elders that yee all stand to your purity and exhort the people to do the same and so long as I have life and Crown I shall maintain the same against all deadly For a quarter of an hour or thereby was nothing heard but praising of God and praying for the King by all the Assembly Then the Moderator in name of the Assembly craves from his Majesty a ratification of the liberties of the Church the purging of the Country from priests and all Papists and that every church may be provided with a Minister and mantenance The King answereth In all Parliaments the liberties of the Church are first ratified and he will have care to see the same observed for the second they knew what he had done before his going to Denmark and he will do what lawfully he can do for purging the Countrey of Papists and for the third it concerned him but in part and many mo have interest and therefore they shall do wee l to appoint some of their number to wait upon the Counsell for answer thereof and to conserr upon the means of effectuating it Then he speaks of the barbarous feuds and odious murders that thereby were committed and did seriously commend unto them as who should of all others most study to make peace the removing of such barbarities so far as in them lay wishing them in their Sermons to strick oft on that point and make people to understand how sinfull it is and how shamefull to the whole Nation as also to employ the discreetest among them for reconciling the variances that abound in the Countrey for myself sayd he I will employ all the power I have that way and if yee shall apply yourselfs to do the like my work shall be the more easy and have the better success This was greatly applauded of al. In the same Session the King nameth Robert Bruce Da. Lindsay Ro. Pont and the Moderator to attend the Counsell and to present the petitions of the Assembly to wit 1. In respect many promises have been made and no execution followed that now performance may be made thereof 2. A ratification is craved of all lawes that have been made for the good of the true Church and a new Act of Parliament specially establishing the jurisdiction of the Church their generall and Provinciall Synods and presbyteries and all Acts made contrary to the liberty and jutisdiction of the Church preceeding the date present to be annulled and untill a Parliament be called to conclude these by Act of Counsell or Convention of Estates if any shall be in the mean time 3. The purging of the Church and Countrey of all Jesuites priests and excommunicat papists and a law against the abusing of the holy sacraments 3. A law and meants whereby Ministers may be possessed in their gliebs Manses and peaceably possess them 4. An order against them who did conveen at the bridge of Dee 5. A law and ordinance against all profanation of the sabbath 6. A law against them that trouble and hurt Ministers going to the Church and executing their office 7. A law for repressing murders in the countrey 8. That all churches may be sufficiently planted with Ministers and others office-bearers and competent stipends out of the tyths and other rents that have been mortified for use of the Church and what is over to be employed upon Colledges upbreeding of youth the sustentation of the poor the fabrick of churches and other common affaires thereof VIII Seing it is certain the word of God can not be keept in sincerity unless holy disciplin be observed It is therefore by common consent of all the brethren and Commissioners present concluded that whosoever hath born office in the Ministery of the Church or presently beare or shall hereafter bear office here in shall be charged by every presbytery where their residence is to subscribe the Heads of the disciplin of the Church set down and allowed by Act of the Assembly in the book of Policy which is registred in the Register of the Church and namely the controverted heads by the enemies of the disciplin before the next Provincial assembly Under pain of excommunication to be executed against the non subscribers And the Presbyteries which shall be found negligent herein to receive publick rebuke of the Generall assembly And to the end that the disciplin may be known as it should be it is ordained that one of each presbytery shall receive from the Clerk of the assembly a copy of that book under his subscription upon the expences of the Presbytery before the first day of September next IX It is concluded that where the presbyteries are well constitut the order of Commissioners of Countries shall cease and an Act to
his scruple II. The Act made in the Assembly An. 1588. concerning beggares shall be published again in all churches by the Minister there and put to execution by the Ministers so far as concerneth them as they will be answerable unto the Church III. The subscription of the book of poliey◠which was enjoyned by the preceeding assembly hath been neglected by many presbyteries therefore the Assembly ordaines the former Act to be observed before the next Assembly And the Moderator of each presbytery to see the execution thereof under the penalty of 40. sh to be employd unto the use the poor besids other censure of the Church IV. Seing sacriledge is an universall sin regning throgh the Countrey and is esteemed commonly to be no sin nor is known unto many it is thought good that this monster be described in its own colors and therefore Rob. Pont is appointed to take paines on that subject and others are appointed to visite and peruse his travells and to give him their judgements therein that the same being perfected may be presented again unto the Assembly V. Because the order heretofore in giving power unto certain brethren named to read and give answers unto the bils that are brought unto the Ge. assembly seemes unto some to be inconvenient and derogative unto the Provinciall Assemblies specially in so far as the things that were doubtsom unto them and were referred unto the full assembly are committed to the decision of four or five brethren Therefore it is appointed that hereafter that certain brethren be chosen by the Assembly who shall have only power to receive such bills read and consider if they be brought pertinently and if they be impertinent to give such answer on the back of the bill but if they be pertinent to bring them before the Assembly to be answered there yet with their opinion by word what they have considered thereof VI. These who have the name of Bishops and somtime have been in the Ministry and now neither will serve the Church whereof they take up the fruits nor pay the stipends of them that serve As they are appointed by the Plat but spend the rents on profane uses should be censured by the church and if they amend not should be excommunicated VII In Sess 11. compeare the Lord Provand President with two other Lords of the Collegde of Justice Culros Barn barrow and in name of the Session declare that they are informed that the L. of Halyairds one of their number was yester day called at the instance of Pa. Simson Min. at Sterlin for calling him a suborner or seducer which matter is presently depending before the Session being a Civill cause and proper to their cognition and the Church is not Judge thereof and therefore they crave that the Assembly should not proceed in that cause untill it take an end before them and do nothing in prejudice of the Colledge of Justice These were removed and after consultation they were called-in again answer was made The Assembly will do nothing in prejudice or to the hurt of the Session nor medle with any Civill cause but this being a matter of slander they had reason to purge their own members thereof without any prejudice of the Civill Judicature and crave that as their Lordships would not wish the hinderance of their own judicature so they would not take it ill that the Church proceed in purging their own members in an ecclesiasticall way In Sess 13. it is propounded again whether it be expedient to proceed in that cause before that the Lords of the Session had given out their Sentence decisive It was thought meet to demand the L. Justice whither he doet◠acknowledge the jurisdiction of the Church in this cause He answereth he acknowledges with reverence the judgement of the Assembly in all causes appertaining unto them but this cause is Civill whereof the Lords are Judges primariò and presently dependes before them and the Church can not be Judges primariò He is removed again and after advice he is called-in the Assembly declares that they find themselves Judges of this cause primariò and therefore will proceed in it Requiring that he will declare what he can say in the contrary He takes instruments of their interloquiture and protesteth for remede of law Because his protestation was made only verbo and containes severall heads they crave that he give his protestation unto the Clerk in write VIII An Act of the Lords of the Checker upon a Supplication made by some Ministers dated at Halyrud-house Febr. 10. 1590. declaring their meaning That all Ministers who have vitiate any Benefice of cure in wholl or in part by purchasing unto themselves their heires or assignayes or set long tacks of it within the worth thereof Be compelled by censure of the Church to restore that Benefice to the own integrity for the use of the Minister presently serving the cure And to that effect require the Generall assembly Commissioners and presbytery of the bounds where the Benefices lye to take notice of such persons and to proceed against them as said is in most strict form as such a great enormity requires ay and whill they shall redintegrate the Benefice without any other process of law The Assembly approves this Act and ordaines it to be put into execution by every Presbytery according to the tenor of it IX Forsomuch as many things have been done by Ministers and others pretending the title and name of the Church greatly prejudicial to themselves and the disciplin and the Patrimony or living of the Church And by priviledge of good lawes it is granted and lawfull unto them to remede themselves by revocation thereof Therefore the wholl assembly after deliberation have revoked and by these presents do revoke all and whatsoever thing done by them or others cloathed with the title name of the Church prejudiciall to themselves their disciplin their patrimony and living as being enormely hurt thereby And protests according to the disposition of the said law solemnely that they may be heard in time place to seek remedy thereof And it is ordained that every Presbytery shall receive a copy of this revocation and give command to the Ministers within their boundes to intimate the same from their pulpits X. A form of examination before the Communion being penned by Iohn Craig is approved and ordained to be printed XI Commissioners are appointed to present unto his Majesty and Counsell with all humility the petitions of the Assembly to wit that the Acts of Parliament that are made for suppression of the enormities following may be put to execution as against Iesuites namely Iames Gordon the reeeipters of them and excommunicate Papists namely the Laird of Fentry and the Master of Anguise profaners of Sacraments and privat men women givers thereof idolaters pilgrimages Popish Magistrats sayers hearers of Masse apostates publick markets on the Lords day violent invaders of Ministers profaning of the Lords day by
disposed friends to provide sufficient stipends unto his churches 10. That he shall acknowledge his faults for which he was justly excommunicat especially his apostasy and the burning of Dunibr 11. That he shall have an ord Minister continually resident in his family With power to them to conveen March 22. instant or sooner if they can and to confer with Huntly and to resolve in the articles named and to report his resolution at the next Gen. Assembly to be holden at Dundy May 10. next III. Upon petitions presented in names of the Earls of Anguse and Arroll the Ministers of Murray and Aberdien are ordained to confer likewise with Arroll and the Ministers of Anguse Merns are ordained to confer with the Earle of Anguse Upon the same articles excepting these concerning the slaughter of Murray and to report their resolutions as said is And these commissions to be extended unto the Lairds of Bonitoun and Newtoun if they offer themselves to satisfy the Church And if these excommunicat persons or any of them shall resort to any other place within the realm the assembly gives full power and commission to the Ministers of the Presbytery where they shall happen to resort to travell and confer with them in the above written articles IV. Articles sent unto the King by the Ministry are 1. It is humbly craved that your Majesty with advice of the Estates presently conveened considering how it hath pleased God to give good success to this present convention and that all things here concluded tend to the peace and quietness of the whole estates within this Country and the disappointing of the expectation of the adversaries Would publish by open proclamation the good successe of this present convention Together with the declaration of your Ma s intention uttered by your selfe at this time in presence of your Estates Declaring your good will to maintain the true religion presently professed within your Country with the disciplin adjoyned thereunto and the Ministers to whom the charge of the same is committed And to declare that your Majesties will is that whatsoever law Act or proclamation hath been made prejudiciall to the same shall be esteemed contrary to your Majesties meaning and to have no force nor effect in any time hereafter And that none of your subjects pretend under color thereof to molest or trouble any of the saids Ministers but that they be under your Majesties protection And that you will esteem the controveeners as troublers of your estaâ—e and punish them accordingly 2. That all Papists Jesuits and excommunicates remaining within the Countrey be charged to passe out of it before May 1. next or to satisfy the Church and if they obey not before that day that Sherifs Provests and Bailives be commanded to apprehend them within their bounds and present them unto your Ma. or Counsell to be punished according to lawes And if these be negligent in apprehending them that commssion be given to certain most zealous persons and willing to do the same 3. That it may please your Majesty according to your wonted clemency to relaxe presently the Ministers of Edinb from the horn and suffer them peaceably to remain within the Country as also to relieve and set at freedom the Gentle men Professors of Religion who now are under challenge seing your Majesty knowes that their love to Religion moved them to these things where with they are burdened 4. Seing Edinburgh hath that honor to be the chief Burgh of this country and the place where Religion since the beginning hath been most florishing and now are both destitute of their own Ministers and called from time to time before your Majesty which is no small grief to their hearts in respect your Majesty knowes that the greatest part of the Town are most willing to give your Majesty all obedience and to hazard life and substance for your Majesties standing That it may please your Majesty favorably to deal with them according to your accustomed gentleness that it may appeare your Majesty is more enclined to shew favor unto them who mean uprightly unto your Hieness than to Papists wee are moved to crave this that all your subjects may see a generall agreement 5. That it may please your Majesty seeing David Black hath obeyed the things were enjoyned unto him to give him lyberty to return to his flock and also John Welsh and John Howeson 6. Because many complaints of hurting mutilating Ministers are given in before us namely ...... We most humbly crave that your Majesty will take some substantiall order for punishing the offenders to the example of others 7. That provision be made for planting of Churches and that the augmentations and planting of new Churches ordained in the year 1595 be allowed Follow the answers The first is granted in substance the 2. is granted concerning the first part of the 3. the Ministers of Edinburg are ordained to be relaxed upon caution that they shall underly the law as for these Gentle men let them by mediation of friends be suiters for themselves As for the 4. his Majesty will no way trouble innocent men but only the guilty and mindeth to be at a point with them shortly Concerning the 6. a commission is ordained to call and punish the offenders And certain persons are appointed to take order alswell for planting churches as with the augmentations that are granted So it is written in the book B. Spotswood shewes that the advice of the deputed Ministers concerning the 13. articles was conceived by them otherwise as 1. They held it not expedient to make any law or Act of that matter lest a door be opened to turbulent spirits otherwise they did think it lawfull to his Majesty by himself or by his Commissioners to propound in a Gen. assembly what soever point his Majesty desired to be resolved in or to be reformed in specie externi ordinis seing substantia externae administrationis Eccelesiasticae est plenissime prodita insacris literis ...... For the. 2. Their advice was that that the Acts already made which are hurtfull to religion and prejudiciall to the liberty of the word should be discharged and no Act to be past hereafter concerning religion without advice consent of the Church As for matters of Estate mentioned in the article they craved a further explanation of that point He goeth on in the rest of them in that manner and he saith that the King held not these sufficient and a little after he saith Hereupon ensued a reasoning which keeped a long time and ended in good agreement and so the Ministers were dimitted to wit from the Counsell and assembling in the ordinary place they corrected their first answers in this sort to wit as it is written But how long time that reasoning did take up it may be understood that the assembly did conveen first in the church where the Kings Commissioners desired them to go unto the King and all the speaches on both sides
is most properly a Pastor he that hath not received imposition of hands and hath received from Christ pastorall gifts and a call from a flock obeyth the call in feeding that flock conscienciously Or he that hath received imposition of hands and hath the charge of 100 or 200 flocks and they never seek him nor see him but he waites upon other affaires not belonging to a pastorall charge I grant in the Court of Rome and in the judgement of Satan a ceremony is better then substance But the question is Which of the two is the truest Pastor in the ballance of the Sanctuary Can any consciencious man think as the Court of Rome judgeth Another motive may be thought that since that Writer was guilty of perjury for many times had he subscribed that Confession abjuring Hierarchy and yet took a Prelacy one after another he could not speak nor write a good word of that disciplin into which he had sworn so oft nor of the maintainers of it but with some spight as appeares throgh all his booke which he calleth The History of the Church of Scotland but may rather be called The calumnies and railings against the Church of Scotland whereof he was an enemy and by which he was justly and solemly excommunicated in the year 1638. What is in that book of the faith doctrine or piety of the Church Many of these calumnies in this posthum book he had written before in a Reply ad Epist Philadelphi and it was told him in the Vindiciae that he had written against his conscience It is said Pag. 50. Why should one believe a man who makes not conscience of his words And Pag. 56. Whatsoever may have the shew of a reproach this ingrateson scrapeth together to spue it out against his Mother the Church In which words envy which appeares throughout vented it self wholly for what can be said or forged in a Narration more wickedly than to be silent in that which is good and to proclame what is evill or which may make a shew of evill And Pag. 67. Should not a Bishop whe though he were a Papist yet should at least have the shaddow of gravity be ashamed to fain like a brawling wife what all men know to be false And because in that pamphlet he had written as he doeth oft in this later book that the King applied himself contrary to his mind unto the will of the Ministers it was told him Pag. 59. What can be spoken more vilely and unworthily against the Royall honor then that he applied his will unto the wicked endeavours of his subjects and loosed the raines unto the boldnesse and crimes of wicked men But this is the imprudence by the just judgement of God of flatterers that when they wold most earnestly catch they do most offend So that in a word whosoever regardeth the honorable memory of K. James VI. or the credite of the Church of Scotland will not believe that book of lies and calumnies I return unto that Assembly I. The first three Sessions were taken up with the election of a Moderator and Clerk and one ordinance that Acts of every Assembly should be formed by certain brethren and be publickly read before the dissolving of the Assembly and be in-booked II. The 4. and 5. Sessions have some particulare references III. In Sess 6. The Commissioners that were appointed to deall with the excommunicat Earles report their diligence severally and that they submitt themselves unto the Church in all the prescribed articles The Assembly ordaines the same Commissioners to see the performance of their promises in all the articles so far as possibly can be performed for the time and after performance to absolve them from â—he Sentence of excommunication and to receive them into the bosom of the Church IV. In Sess 7. Notes in form of declaration of certain of the Acts of the G. Ass holden at Perth in Febr. last for explaining his Ms and the Assemblie's meaning for the satisfaction of them which were not acquainted therewith and which are ordained to be registred in the Acts of this present assemb 1. Concerning the lawfulness of the said Ass holden at Perth it 's declared that one of the reasons moving the brethren to acknowledge the lawfulnes of that Ass is found to have been that the Commissioners of the Church had accorded with his Maj. therein as is expressely set down in his Maj. Letters 2. The reason moving the Ass to grant the more willingly to the second article concerning the reproving his Maj. lawes was that his Maj s earnest constant affection to the religion and obedience to the word was evidently known unto the said Ass and that it was his Ms declared will intention alwayes to frame his lawes wholl Government according to the same for this cause the Ass agreeth to the said article 3. Concerning the article ordaining no mans name to be expressed in pulpit excepting notorious crimes c. the point of notoriety is further defined If the crime be so manifest and known to the world ut nulla tergiversatione celari possit 4. Concerning the Article ordaining that no convention of Pastors bee without his Ma. consent c. His Ma s consent is declared to be extended to all and whatsoever form of G. Ass or speciall permitted authorized by his law and as they have warrant in the word of God As being the most authentick form of consent that any King can give 5. Concerning the article of providing Pastors to Burghs It is declared that the reason thereof was is that his Majesty was content and promised that where the Gen. assembly findeth it necessaâ—y to place any person or persons in any of the saids townes his Majesty and the flock shall either give their consent thereunto or a sufficient reason of the refusall To be propounded either unto the wholl Assembly or to a competent number of the commissioners thereof as his Majesty shall think expedient V. Answers to the rest of his Maj s questions as they were propounded by his Majesty and his Commissioners in the present assembly 1. Concerning the propositions craving that before the conclusion of any weighty matters â—oncerning the estate of his Hieness or of his subjects his Ma s advice approbation be craved thereunto that the same being approved by his Ma. may have the better execution and if need require be authorized by law the assembly craves most humbly that his Ma. either by himselfe or his Commissioners in matters concerning his estate or the wholl estate of his subjects and others of great weight importance that have not been treared before would give his advice and approbation thereunto before any conclusion of the same And for the better obedience to be given to the like statutes in all time coming that his Majesty would ratify the same either by Act of Parliament or Secret Counsell as shall be thought needfull The which his Majesty promiseth to
the presbytery alledging that they had not power to take away any action from them which was in process and not decided They made also a Visitation of the Colledges and made new canones concerning the election of the Rector and his continuance to be but for a year and the exemption Anotheâ— step was the vote in Perliament of all the Masters from the Church Session Concerning the next stepp unto Prelacy which was the vote in Parliament The Historicall Narration saith At the Parliament in December 1597. the workmen for Episcopacy the commissioners of the Assembly presented a petition in name of the church that Ministers may have vote in Parliament They had not commission to petition it either for the Church in generall or for Ministers in particulare It is true it was an old complaint of the Generall assemblies that others who had the Benefices of the Prelacies did vote in Parliament in name of the Church and therefore they petitioned that none do vote in name of the Church but they who shall have commission from the Church if there were any necessity that some must vote in name of the Church but that Ministers in particulaâ—e should vote in Parliament was not petitioned The Assembly in October 1581. being required by the King to give some Overture how he shall not be prejudged seing they have damned the office of Bishops whereunto is annexed a temporall jurisdiction by whom the Prince was served by voting in Parliament assisting in Counsell contributing in taxations and the like Thretty Barons and Commissioners from Burrous and Ministers were appointed to consult apart upon it After consultation they returned to the Assembly with this Overture that for voting in Parliament and assisting in Counsell commissioners from the Generall assembly shall supply the place of Prelates as for exercing criminall and Civill jurisdiction the head Bailives may exerce it The Assembly allowed the Overture but did not determin to send commissioners for that effect When the same question was propounded by the Convention of Estates in Octob. 1582. answer was returned from the assembly that they would not consent any should vote but they who bear office in the Church and were authorized with commission from the Church but they did not determin whither Min. or Barons or Burgesses who were Elders The Assembly in May 1592. enjoined every brother to consider whither Minister may vote in Parliament in place of the old Prelates but no conclusion was resolved-upon So the Assemblies were never earnest for vote in Parliament but complained that the Lords which had the abbacies priories and Bishopricks voted in name of the Church by whom the Church was damnified in sufficient maintenance for the Service of God or answered to the King complaining for the want of the third Estate But the ground is not right that of necessity the Church must be an Estate of Parliament for by the Church is meaned either the Ministry only according to the Popish sense taking the Clergy only for the Church Ot the Ministry together with the commonality of Professors which is the right acceptation of the word Ministers may not lawfully sit as members in Parliament because the Parliament is a Civile Court or great Counsell conveened for making Lawes concerning rights of inheritances weights and measures forfeitures losse of limbs or life and the like whereof Ministers should not make lawes seing they are set apart to preach the gospell c And howbeit Church-affaires or matters of religion be somtime treated in Parliament yet it is a Civile assembly and their proceeding or sanction of such lawes is Civile If yee will comprehend all the pâ—ofessors or members of the Church under the name of the Church then all the subjects within the kingdom shall make but the third Estate or the wholl Country is but a part of the Parliament Moreover the subjects being considered materially they are the same persons both in the Church and Commonwealth but considered with diverse respects they are distinguished formally as citizens of the Kingdom their body is represented in Parliament as members of the Church they should medle only with things spirituall in their Judicatories and Councells The truth is None voteth in Parliament in name of the Church or as ecclesiasticall persons but only as Barons or in respect of the Baronies annexed to the Bishoprick abbacy or priory So that if prelates were not Barons the Church would have no vote I grant Ministers may be present at Parliaments but with the book of God in their hands if they be required in any doubt nor should the Estates make any Act eoncerning religion without the advice and consent of her representative Body but Ministers should not be members of that Court nor none other in name of the Church The Noble men who possessed the great How it was carried Benefices and so many others as they could move to assist them opposed this vote but by the Kings earnest dealing with sundries it was granted that so many as his Majesty shall provide to the office place title dignity of Bishop abbot or other prelate shall at all times have vote in parliament It was thought no honest man in the Ministry would accept these titles dignities and the Estates were the more liberall in their grant The consideration of the office was remitted to the consultation agreement of the King generall assembly but expressely without prejudice of the Jurisdiction disciplin of the Church in Generall or Provinciall assemblies presbyteries Sessions But what office of Bishop abbot or prior should be and not prejudiciall to the disciplin of the Church is hard to determin The Commissioners as if they had procured a great benefite to the Church sent their Missives to the presbyteries to inform them with what difficulty they had obtained this and what danger was in delay and therefore had anticipate the time of the Assembly and with the Kings consent had appointed it to be holden the seventh of March. Under fair pretenses the diets appointed by ordinary assemblies were altered and either anticipated to surprize men or prorogated till they had prepared persons or dressed purposes till at last the whole liberty of appointing any diet at all was reft out of their hands In the Missives they inform lykewise what order was taken for the Plat and provision of stipends to make the other point the more acceptable XXXVI Nevertheless the judicious and sinceerer sort of the Ministry 1598. discover the Mystery of iniquity lurking in this pretended benefite of Ministers-vote in Parliament at the Synode especially of Lothian and Fife about the end of February In the Synod of Fife David Ferguson the antientest Minister of Scotland had a discourse of the travell and paines taken by the Ministry to purge this Church from the corrupt estate of Bishops But now sayd he I perceive a purpose to erect it again I can compare the manner of bringing it in to
nothing more fitly than to that which the Greeks devised for the overthrow of Troy by trimming up a brave horse and by a crafty Sinon persuading them to demolish a part of their walls with their own hands to receive that for their honor wellfare which served to their utter wreck destruction therefore he would with the two brethren which had already given warning cry Equo ne credite Teucri John Davidson being there occasionally sayd Busk him al 's bonily as yee can and bring him al 's fairly as yee will wee see him well enough see how he sets up the horns of his miter Sir Patrick Murray had been directed to this Synod from the King and a missive was sent from Commissioners of the Generall Assembly persuading to accept so great a benefite which was procured with great difficulty The greatest number were enclining untill Andrew and James Melvines began to forewarn The black Saturday them of the danger On Saturday February 25. was that fearfull Eclipse of the Sun which continued the space of two houres so fearfull that that Saturday is yet called by the people The Black Saturday a prognostick as the time gave occasion to interprete of that darknes falling upon the Church The Generall Assembly conveenes at Dundy March 7. Peter Blackburn is Chosen Moderator I. The Ministers that were appointed to deal with the excommunicated Earles give-in their diligence in write The 61. Assembly their proceeding absolution of the Earles are allowed II. The Commissioners that were appointed to plant Churches produce a book containing all their proceedings and because some Ministers took exceptions against their proceedings 25 Ministers were appointed to hear the reasons on both sides and report unto the Assembly In Sess 6. The Assembly ratifieth what the Commissioners had done in planting the Ministry of Santandr and in the examination of the deposition of John Retorford and further ordaines Robert Walace to be relaxed from the suspension of his Ministry pronounced by them he satisfying the L. Secretary by the advice of David Lindsay Robert Bruce Robert Rolock that he may be placed where the Church shall think best In Sess 7. They which were appointed to hear the exceptions against the Commissioners declare that they had heard the grievances made by the Synod of Lothian as also the answers thereunto and they thought it expedient that both the grievances and the answers were buried The Assembly ordaines them both to be read in publick audience and then do vote and conclude that the proceedings of the Commissioners shall stand but the grievances and the answers to be buried for continuance of quietnes in the Church In Sess 8. For better execution of their proceedings in Lothian the Assembly ordaines eight Ministers or any five of them to conveen with his Majesty and put into execution their decreet of planting Edinburgh and place Ministers at their particulare flocks Ordaining also the Ministers of Edinburgh to obey their decreet by accepting every one of them their particular flock Under the pain of deprivation and in that case ordaines these Commissioners to plant the Churches of Edinburgh with other Ministers And in the mean time untill these Commissioners shall conveen for persorming the premisses the Ministers of Edinburgh shall continue in their function IV In Sess 4. Grievances were propounded unto the King 1. Craving relief of the present taxation unto such Ministers which possesse small Benefices within 300 Marks 2. Craving generally for the wholl Ministry that they be not troubled with taxations in time coming but that the Collectors charge the tacks-men immediatly who are tied to relieve the Ministers because otherwise Ministers are averted from their callings and it breedeth grudges betwixt them and their parishoners 3. Craving for remedy of abuses in burying that an Act of Parliament may be made for discharging buriall within churches 4. That redress be made of adulterous mariages where adulterers being both divorced crave to be joyned in mariage again 5. Craving what order shall be taken in relaxing murderers from excommunication when they are relaxed from the horn and satisfy not the party which is a token of no repentance 6. to advise whither the carrying of professed witches from town to town to try witchcraft in others be a lawfull tryall of witchcraft 7. To lament the great abuse which a late Act of Parliament hath brought into the Church by giving licence unto Patrones to possess the frutes of the Benefice if he present a qualified man and the same man is not admitted by the Church under color of which Act they do present a qualified man and have him sworn to set a tack of the fruits of the Benefice unto the Patron and so albeit the man be qualified yet the Presbytery can not admitt him for the foresaid impediment whereby the Patron lifteth the fruits and the Church is destitute In Sess 5. the King being present answereth that for the first four and the seventh petitions be given unto the Parliament and he will hold hand with them Concerning murderers he declares that where any is relaxed it is upon caution to underly the law and therefore the church may continue their censures against such a man and deny him any benefit of the Church untill they see evident repentance and the party satisfied and thereupon he may obtain a full remission Concerning that tryall by witches it is ordained by the last Parliament that certain persons shall take order therein VI. It is ordained that no marriage be confirmed without proclamation of their bans Under pain of the deposition of the Minister controveening and the parties to make publick repentance for satisfying the Church VII It is ordained that no pictures or images be carried at burialls Under pain of Ecclesiasticall censures VIII Because some beneficed men set tacks to the prejudice of the Church and then seek transportation to another It is ordained that none shall obtain transporcation untill it be tryed whether he hath dilapidat his Benefice IX Overtures are devised concerning the Plat. X. In Sess 10. Because some brethren were desirous to know the Kings mind towards some of the Ministry especially of Edinburgh in respect of these accidents within these two years his Majesty gives all to understrâ—d that he is satisfied with them and that these accidents shall not be remembred by him but that neither He nor they shall call any of them to remembrance in private nor publick speaches unto this the Ministers also willingly consent XI Upon motion made by the King the Assembly gives full power and commission unto nineteen Ministers together with the Ministers of the King and Prince's houses or any nine of them To conveen with his Majesty at such time and place as he shall appoint for setting down a solid ground of the constant Plat To plant sufficient Ministers in the Principall burghs where they vaik or shall vaik and to wait upon the Parliament if any shall bee and give-in
their grievances And to give their advice unto his Majesty for avoiding any danger which may likely fall out in prejudice of the Church as also if his Majesty find him grieved or crave redress of any enormity done by any Mini. that they or any nyne of them shall sit and cognosce upon the matter with the advice of some of the discreetest of the presbtery where the offender dwelleth as they shall tkink expedient Finally with power to propound unto his Majesty at there conventions all the petitions both of the Assembly in Generall and of every member as shal be meaned unto them Concerning this part of their power to censure Ministers the King declares that howbeit it be generall yet he intends nor to trouble the Commissioners with any such causes unless first it be notoriously known that the Presbytery where the offender shall dwell hath both known the fact and hath altogether neglected the tryall of it or satisfyeth not his Majesty with the punishment of the offender XII In Sess 11. Forsomuch as the Commissioners of the last assembly had upon an earnest zeal which they did always bear to the good of the Church given-in certain articles unto the late Parliament in December concerning the liberty of the Church and specially had craved that the Ministry as representing the true Church of God within this realm and so being the third Estate of the realm might have vote in Parliament according to the laudable Acts constitutions made before in Parliament in favors of the freedom of the holy Church Which their travells endeavours proceeding upon a godly intention they now submitt unto the censure of the Assembly desiring the brethren to allow or disallow the same as they shall think most expedient to the glory of God and establishing true religion within this realm Whereupon the brethren being advised allowed the honest and godly intention of the Commissioners as conform agreeing with sundry acts of other assemblies in which it hath been found expedient that the Church should vote in Parliament Then the King willing to declare his good intention that he hath always to the establishing of the true Church of God declared that for the better performance thereof he had assisted the Commissioners in craving vote in Parliament which their suit albeit in some part and in a certain manner granted by the Parliament yet the aceptation thereof the form and all the circumstances of the persons were reserved to the Generall assembly to be accepted or refused as the Church shall think expedient And seing he had anticipated the appointed time of the Assembly and desired the brethren to conveen at this present time especially for the cause foresaid therefore he desireth that the brethren would enter into a particular consideration of all the points of the said Act and first to reason in publick audience Whither it be lawfull expedient that the Ministry as representing the Church within this realm should have vote in Parliament or not This question being debated in utramque partemâ— and thereafter voted the Assembly concludes that it is necessary expedient for the well of the Church that the Ministry as the third Estate of this realm in name of the Church have vote in Parliament In Sess 12. Concerning the number of Ministers who shall have vote in Parliament it is likeways concluded that alâ— many of them should be choâ—en as were wont to be in time of the Papisticall Church to wit Bishops abbots priors 51. or thereby 3. After reasoning it was voted concluded that the election of these who shall have vote should be of a mixed quality and appertain partly unto the King and partly unto the Church 4 And because for shortness of time the brethren can not be presently resolved concerning the office of him that shall have vote in Parliament to wit de modo eligendi of his rent of the continuance of his office whither ad poenam or not of his name of the cautions for preservation of him from corruption and such other circumstances therefore the Assembly ordaines every Presbytery to be ripely advised in the particulare heads and then to convocat their Synods throgh all the Countrey upon one day which shall bee the first tuysday of Juny next and there after new reasoning upon these heads that every Synod chuse three of the wisest of their number who shall be ready upon his Majesties advertisement which shall be upon a months warning at the least to conveen with his Majesty together with the Doctors of the Vniversities viz. An. Melvin John Johnston Ro. Rolock Pa. Sharp Ro. Howy Ro. Wilky Ja. Martin at day place as his Majesty shall think expedient With power to them to treat reason and confer upon these heads and others appertaining thereunto and in case of agreement and uniformity of opinions to vote conclude all the questions concerning vote in Parliament but in case of variance to refer the conclusion unto the next Generall assembly XIII It is ordained that every presytery shall assemble themselves once every week in their full number at least so many of them as have their residence within eight myles to the place of their ordinary meeting 2. That every member of the presbytery study the text whereupon the Exercise is to be made 3. That a common head of Religion be treated every month in every presbytery both by way of discourse and disputation 4. That every pastor have a weekly exercise of instruction examination of a part of his congregation in the Catechism All these heads are ordained to be observed under the pain of incurring the censures of the Church XIV Concerning the protestation given by John Davidson for himself and in name of other brethren as he alledgeth protesting that this present Assembly is not free which his protestation he craved to be insert in the booke of the Assemblies It being enquired by the Moderator If any would adhere unto that protestation none was found that would adhere unto it nor was of his opinion there-in and therefore the brethren discharge the clerk to insert it XV. Because the question of summary excommunication for lack of time can not now be commodiously treated It is delayd unto the next Assembly and in the mean time all summary excommunication is suspended XVI Because a certain The number of members number of Commissioners from each Presbytery unto the Generall Assembly hath not been prescribed it is ordained that three of the wisest and gravest of the brethren at the most shall be directed from every presbytery and that none presume to come without commission except they have a speciall complaint And that the Clerk take heed to receive no mo in commission but three And that one be directed from eyery Presbytery in name of Barons and one out of every burgh excep Edinburgh which shall have power to direct two Commissioners VII Because it is reported that nothwithstanding the Acts made against
most gracious Lords There he calleth himself the unworthy servant of his Godliness and he shews the iniquity of an Imperial Ordinance in his judgement and he concludes thus I being obedient unto your command have caused the same law to be published through divers parts of the land and because the law is not consonant unto the Almighty God behold I have told it unto our most gracious Lords by the page of our suggestion therefore in both I have payed what I should who have given unto the Emperour obedience and have not been silent for God so far as I know The Jesuit saith that he did write in such manner partly in humility and partly in necessity because the Emperour had then the Temporal Authority in Rome and the Pope had need to be defended from the Lombards and the Emperour being far off did entrust him with many things and the Bishop ought to give account of such things But the foresaid Ordinance was of a purpose Ecclesiastical And lib. 4. c. 34. he complains that Maximus was admitted Bishop of Salona without consent of him or his Nuntio and nevertheless when he had received from the Emperour a command he had loosed his sentence of Excommunication as if Maximus had been ordeined by his order And li. 9. Ep. 41. he saith if John Bishop of Justiniana will not dismiss his charge the most godly Emperour may cause to choose another seeing what he commandeth to do is in his power as he knows so may he provide only he craves that the Emperour would not cause him to meddle with such a Deposition Here I do not intend to inquire the causes and equity of things but to shew what was done and we see the Pope subject unto the Emperour but wait a space and we shall see the Emperour subject unto the Pope Is not this a novation Acts of a Patriarch Behold what power the Bishops of Rome did exerce within his Patriarchal When Constantius Bishop of Millain died he sent word by his Clark Pantaleon unto the City that they should chuse a Deacon Deus dedit to be Bishop and cause him to be consecrated lib. 9. indict 4. Ep. 21. He gave charge to Passius Bishop of Firma that he should chuse Opportunus to be Pastor if he be able lib. 10. ind 5. Ep. 13. He commandeth under the censure of Excommunication all the Bishops of Dalmatia that they ordain not any Bishop in Salona without his consent lib. ind 12. Ep. 16. He did also draw the causes of Arch-Bishops unto Rome as when Severus Bishop of Aquileia had been accused of heresie and restored and after was accused again he summoneth him according to the command of the most Christian Emperour to appear in St. Peters that there in a lawfull Synod his cause may be judged lib. 1. Ep. 16. He chargeth Natalis Bishop of Salonitan that seeing the cause of Honoratus Arch-Deacon seems to have been decided with contention in that Synod and they had ordained him against his will to exerce the Office of a Priest and removed him as unworthy the Office of a Deacon to restore the Arch-Deacon and if any scandal shall arise thereupon he willeth that both the Arch-Deacon shall be cited to appear before him and also the Bishop should direct some person for him that the cause may be examined Ib. Ep. 19. When Maximus was ordained Bishop of Salona contrary to his order now named he commandeth him to humble himself and hasten to appear before him without any excuse lib. 5. indict 14. Ep. 25. Out of the next Epistle it appears that Maximus did not obey and the Clergy and Rulers did assist him wherefore the Pope did write unto them to cause Maximus to come and appear and he promised that he would judge the cause uprightly He drew civil things to his power as lib. 8. ind 3. Ep. 6. he ordered Savinus a Sub-Deacon to cause Maria to pay unto Stopaulus and Marcellus what her father had left unto them by Testament In lib. 11. ind 6. Ep. 54. among other directions that he gave unto John going into Spain he The Bishop had power in civil things from or by the Civil Law telleth him how the Emperour Justinian had ordained that if any had an action against a Clark or Monk or Deacon he should first go unto the Bishop of the place and there the cause to be decided and if both parties did not rest contented the Judge of the place should put the sentence in execution This instance shews that the Bishops had their power in civil things by the Laws of the Empire At that time the Bishop of Rome had Revenues from other Churches and lib. 10. Ep. 47. he bids his Clark Pantaleon to bring unto him the silver which is left by the Clergy or people that he might see the mony of the Churches which the people and clergy have safely kept And in the 50. Epistle he gives order unto John Bishop of Siracuse concerning his Revenues paied there and in Panormitan Pelagius the I. mad an Act that all Metropolitans within his jurisdiction should within three months after their Consecration as they speak ask a Palle Pallium or a Bishops Coat from Rome Gratian. dist 100. cap. 1 2. it seems that they did not regard the Palles therefore Gregory obtrudes the Palles upon them and would have the Metropolitans to accept them but would suffer nothing to be taken for them li. 4. Ep. 51 56. He made a new form of Service which The first Mass at Rome they call the Masse and did add many Ceremonies that were not in use before so that Platina saith the whole institution of the Mass was invented by him Onuphrius saith that Platina comes short in describing of his inventions He first did ordain the Stations and the great Letany that is upon occasion The first Stations of a great inundation in Rome he appointed that on the 25. of April yearly the people should resort to certain Churches and if they please to confess their sins they may receive forgiveness Pol. Verg. de inven rer lib. 8. cap. 1. which custom still remains but now upon necessity whereas he said if they please Nor in that order makes he mention of indulgences albeit some of his Sermons be extant that he delivered upon these days Rabanus de institut cler lib. 2. cap. 18. expounds these Stations to be the Fast on Wednesday and Friday He ordained the Lent to begin on Ash-wednesday and the Ceremonies thereof Po. Verg. lo. ci lib. 6. cap. 3. and lest the people were detained too long from dinner he ordained that Matins be closed before nine a clock 2. SABINIAN was at Constantinople when Gregory died and was advanced into his Seat by Phocas When he came to Rome there was great dearth and the poor people besought him to follow the alms-deeds of Gregory he answered Gregory hunting after a popular applause had wasted the patrimony of the Church
And he did so burn with wrath and envy that Caranza saith he did hate all the good works of Gregory and he had burnt all his Books saith Platina if some Copies had not been saved by Peter a Deacon The burning of Torches continually in Churches and the distinction Torches of hours by Bels was his device Platin. He did propound unto Phocas that the Title should be given unto the Bishop of Rome which Gregory had so oft condemned but because of mighty opposition it could not so soon be carried He sate 1. year and 5. moneths after him the See was vacant 11. months and 26. daies 3. BONIFACE III. being at Constantinople was named by the Emperour The title of Vniversal Biâ—hop first given to the Bishop of Rome and now for envy of Cyriacus was made Universal Bishop of the Church and the See of Rome was ordained to be the head of all Churches because the Church of Constantinople would have usurped this honour Beda de sex aetat Platin. Barâ—nius in Annal. ad an 606. saith Because there was enmity betwixt Phocas and Cyriacus for envy of him the Emperour seems to have favoured the Bishop of Rome beyond the custom of his Ancestors and did ordain by Imperial Edict that this name becomes the Roman Church only and the Bishop of Rome should be called Universal and not the Bishop of Constantinople this Title then is a novation But what is the meaning of it it is controverted Pope Innocent the III. writing unto the Patriarch of Constantinople lib. 2. Ep. 206. gives two notions of it saying it is called the Universal Church which consists of all the Churches which in the Greek language is called The Catholick Church and according to this exception of the name the Roman Church is not the Universal Church but a part of the Universal Church to wit the first and chief as the head in the body because in her is the fulness of power and a part of that fulness is derived unto others again the Universal Church is called that one that hath under her all other Churches and according to this reason of the name the Roman Church only is called Universal because she alone is preferred above all others by the priviledge of singular dignity as God is called the Universal Lord Catalog test verit lib. 6. I will not stay to dispute these exceptions but observe the novation and who is the Author of the Title and how contrary it is unto the Epistles of Gregory the I. Bellarmin de Ro. Pontif. lib. 2. cap. 32. would prove the lawfulness of this Title because in former ages some were called Bishops of the Universal Church It is true some were so intituled not only the Bishops of Rome but others also as may be seen among the Epistle of Augustine and others and Clemens the I. in the first Epistle unto James the Lords brother called him the Bishop of Bishops who governed the Holy Church of the Hebrews in Jerusalem and all the Churches which by the providence of God were founded every where Here a Bishop of Rome giveth such great Titles unto others and Athanasius was called Bishop of the Catholick Church and it seems not without disparagement to the Bishop of Rome for Basilius Magnus in his 49. Epistle writes unto him thus so much the more as the diseases of the Church wax worse and worse so much the more do we all turn unto your dignity trusting that your government is the only comfort which is left unto us Now will any say that either James or Athanasius had the power or jurisdiction over all the Churches Where then is the power of the Bishop of Rome But Basilius declares his mind in the words following thus Thou art thought by all alike who either in part by hearing or by experience know thy dignity able to help us from this horrible Tempest by the power of thy prayers and by thy knowledge to inform in the affairs that are most excellent And more clearly in the 52. Epistle he saith it seemeth enough to others that each one consider and have a care of what belongeth unto himself but unto thee this is not enough for thy sollicitude is such for all the Churches as well as for that which particularly is by our common Lord committed unto thee who indeed intermittest no time from conference admonishing writing and alwaies sending some who do inform in the best things Behold here a sollicitude universal and not a jurisdiction universal But to return to Boniface Platina testifieth that this Title was not given unto him without great contention for the Patriarch of Constantinople did alledge that it appartained unto his See seeing there was the head of the Empire and the Bishop of Rome said that Rome was the head of the Empire and a Colony was sent from thence unto Constantinople and the Emperour is called Emperour of the Romans and the people of Constantinople even at that time are called Romans and not Constantinopolitans or Greeks Platina addeth I omit saith he that Peter Prince of the Apostles gave unto his successors the Bishops of Rome the keys of the Kingdom of Heaven and the power that God had given unto him he left in Legacy unto Rome and not to Constantinople Platina might well have omitted this because he cannot shew out of any Author about that time that Boniface did pretend this reason It is true some Bishops of Rome before that time had spoken of Peters primacy But not in such sense as they do now as is clear from the words of Gregory the I. that are before And here it may be remembred what he writes to Eulogius Bishop Pope Gregory saith the power of Peter belongeth in three Sees of Alexandria lib. 5. Ep. 60. saying One thing tieth us unto the Church of Alexandria by a certain peculiarity and some way forceth us by a special Law to incline the more unto her love for as all men know that the blessed Evangelist Mark was sent into Alexandria by his Master the Apostle Peter by the unity of this Master and of the Disciple are we tied that as I seem to sit in the seat of the Disciple because of the Master so do you sit in the seat of the Master because of the Disciple We find not the responsory of Eulogius but it is clear he did not approve this pretence for Gregory writ again unto him lib. 6. Ep. 37. thus Your most sweet Holiness hath in your Epistles written many things concerning the chair of St. Peter Prince of the Apostles saying that he sitteth as yet in it by his successours and indeed I confess my self unworthy not only of the honour of Rulers but to be in the rank of standers also but all that you said I accept gladly because you speak to me of the Chair of Peter who sit in the chair of Peter And albeit I have no delight in special honour nevertheless I did greatly rejoice that you
have any propriety but they may have the use of utensils of books and other moveables that they shall get lawfully and the Friers may use such things as their General or Provincials shall think good reserving the dominion of the houses and places unto such as is known it belongeth unto neither may they sell their moveables or give them away from their Order unless a Cardinal of the Roman Church who shall be Governor of the Order shall give power and consent unto their General or Provincials Innocentius the IV. declared that the propriety of the Minorites goods belongeth unto the Apostolical See and he gave them power to appoint Procurators who might sell or any way change their goods for their use and to change the Procurators as they thought good And so though they had vowed simple poverty yet they devised ways of possession yea they sought the possessions of other Monks and as Matth. Paris saith ad An. 1235. it was told them It is a shame unto them and scandal unto others to change their rule and profession so soon Their way of purchasing was thus They had liberty to hear confessions as the Dominicans had to preach and they did ask persons of whatsoever quality Hast thou made thy confession If it were answered Yea they said To whom if it were answered To our Priest the Frier said What an idiot is that he never learned Divinity nor hath he read the Decrees nor hath he learned to solve a question those Priests are blinde guides of the blinde come unto us we can distinguish between leprosie and leprosie unto us are the mysteries and secrets of God revealed confess unto us to whom so great priviledges are granted by the Apostolical See Therefore many Nobles and others left their Bishops and Priests and made their confessions unto the Friers and gave them their tithes and offerings as is manifest by the querulous Letters that were collected by Petrus de Vineis Epist lib. 1. And then the Friers began to rear up georgeous buildings for themselves and the Priests were for the most part but contemned and poor Some Popes made Decree in favor of the Friers for the benefit of the Church and some made contrary Decrees for them Honorius the IV. Gregory the IX Alexander the IV. Clemens the IV. and V. against them and for the Curates was especially John the XXII who made himself Pope and others after him In his time some that were called pauperes de paupere vita and Beguini separated themselves from their Order and returned to their Institution Pope John condemned them and their constitution but these were zealous of their first rule even so zealous that at Massiles four of them were condemned by their own Order the Inquisitors and were burnt because they would not consent unto the dispensation that was granted unto them Others in many places of France called these four Martyrs and said If the Pope hath consented unto their death he is an Heretick Such doings and speeches provoked Pope John the XXII first to suspend and then to condemn the Decrees of his Predecessors that had confirmed the Institution of that Order as commanded and practised by Christ Geo. Calixtus in his book De nova arte hath those things at more length ex Nic. Eimer the Author of Directori Inquisitor and Alvar. Pelagius de Planctu Eccles After Pope John were many Bulls both for and against the Friers Then starteth up a new controversie between the Friers and the Priests The Priests said Of Tithes The Tithes being the proper patrimony of the Church should be paid unto them who serve in the Church and not unto idle bellies who have not charge in the Church The Friers move other two questions 1. By what Law should Tithes be paid 2. Unto whom they should be paid For the first they say It was the uniform consent of the Church that God commandeth the payment of Tithes under the Gospel as under the Law So Origen on Numer cap. 18. August de temp Ser. 219 48. and such was the practise in many ages saith Concil Matiscon 2. cap. 5. But at that time the Friers held It was a judicial Law binding the Jews only yet so as it may be continued by Princes and the Church hath enjoyned the payment of the tenth part of the increase neither may any refuse to pay the Tithe and more also if the Church shall enjoyn more as she hath power indeed Tho. Aquin. in Sum. 2. 2. qu. 87. The other question was before without scruple that Tithes should be paid unto Church-men and a division should be of them as of all other Church-goods one unto the Bishop another for the Curate and a third for the fabrick of the Church and the fourth for the poor and strangers But the Friers made a new distinction saying In Tithes two things are to be considered to wit the power of receiving them and the Tithes themselve the power is spiritual and belongeth unto them that serve at the altar for their service but the things called Tithes are corporal and therefore may be given unto Laicks Tho. Aquin. ib. By this distinction the Priests were cheated and afterwards the Tithes were given to Abbeys and Monasteries By the way note that the Frier Thomas calleth the Friers Laicks as they were never reckoned among the Clergy unless they were promoted and received Orders And we may Their subdivisions see how the Franciscans were subdivided as also other Orders into Sects some kept the first Institution and go coursely apparelled living onely by begging and others want not their ease nor abundance they say They have nothing and yet enjoy plenty and they excuse their practise which is contrary unto their profession with a distinction They have riches in common but nothing in propriety This cause why Friers are so many ways subdivided is marked by Bellarmin de Monach. l. 2. c. 2. Every Sect saith he is hot at the beginning and then they become colder then ariseth some one or other who reduceth the Sect to the first Institution with some particular Rite in remembrance of himself and this is called a new Religion Until this day these two Orders kept the Office of Inquisition wheresoever the Pope commandeth Their office saith Francis Pegna in Directo Inquisitor but principally the Fransciscans exercise it How they discharge this Office Agrippa de vanitat scien cap. 96. sheweth saying Whereas their jurisdiction should be grounded upon Theological traditions and holy Scriptures they exercise it according to the Canon-Law and Papal Decrees as if it were impossible the Pope can err and they throw away the holy Scriptures as a dead letter or but a shadow of truth yea and they say as a buckler and fortress of Hereticks neither admit they the ancient traditions of Fathers and Doctors saying Those might be deceived and deceive but the holy Church of Rome cannot err nor the Pope the head thereof and they set before
them the Books of his Court as the But of their faith when they enquire they ask nothing but Believest thou in the Church of Rome and if it be answered affirmatively they say But the Church of Rome judgeth this proposition heretical and scandalous unto godly ears or derogatory unto the power of the Church and so they compel the man unto a recantation But if he who is examined do profess to maintain his opinion by testimony of Scripture or by reasoning they make a noise and blowing their cheeks they say You have not to deal with Batchelors or raw Students but with your Judges you come not to argue and jangle but you must answer simply whether you will acknowledge the Decree of the Roman Church and revoke what you have said If the man will not they shew him faggots and say We must deal with Hereticks not by arguments and Scripture but by these c. A third sort of locusts were the A third Order Carmelites a more ancient sort indeed for they had been many ages at mount Carmel even under the Soldan but when they changed their habit they were all banished and coming into Europe were confirmed by Pope Honorius the III. Their habit was white their rule was to accept from any man and do nothing but at command of their Superior to deceive the people with glossing words under pretence of long prayer Those were once conjunct with the Franciscans in the Inquisition but when they saw the people hated them for the cruelty of that office they forsook it as I. Bale in Catal. pag. 546. hath marked from the Bull of Pope Alexander the IV. A fourth sort was the Crucigeri which began as Pol. Virg. de inven rer lib. 7. cap. 3. hath it in this maner INNOCENTIUS the III. directed against the Albigenses a great number of Soldiers intended against the Turks they had received their badge of the cross Those all were slain and the Pope canonized them all and for their honor he began such an Order and gave them priviledges Pope Alexander the IV. dreamed that he saw St. Augustin and therefore he called all the Augustinians out of the woods and desarts and caused them to dwell in Cities and gave them exemptions and priviledges So about that time began many other Orders both of men women apart in their own Monasteries and some of both men and women in the same Monastery but for shame in divers parts and both sorts under the command of a woman as the Order of St. Clara the Sister of Francis the Minorite and of St. Briget About the year 1252. the Minorites began to teach Aristotle that they might be the more able to deceive with Sophistry Innocentius the IV. thereupon said Now Philosophy sitteth like a whore to wit saith Matth. Parisien as another Caiaphas he prophesied truly If he knew that she was a whore why did he suffer her to occupy the chair of her Mistress because he would shew that wittingly and willingly he had given a bill of divorcement unto the holy Scriptures Scholastick Theology was the proper exercise of these two Sects of Friers and they did still extinguish the few and little sparks of truth For the Scholastick Divinity had as it were three ages the first from the year 1120. until the year 1212. the Doctors of Their ages this age are reckoned Anselm Arch-Bishop of Canterbury Hugo de St. Victor a German Richard de St. Victor a Scot Gratian the Compiler of the Decrees Peter Lombard Master of the Sentences his colleague Blandinus Rupertus Tuitiensis Hugo de Ponto Hugo the Cardinal and first Compiler of Concordantiae Biblicae Leo Tuscus Gulielm Altisiodorensis Vincentius Gallus Alexander de Ales alias Fons vitae an English who wrote the first Commentaries on Lombard Gualter Pictaviensis Alfonsus Tostatus or Abulensis c. The second age began with Albertus Magnus Professor once at Paris and then at Colein his disciple Thomas de Aquino Doctor irrefragabilis Aegidius Romanus Primate of Aquitania Johannes Scotus Subtilis Doctor Richardus de Media villa Alanus de Insulis Augustinus de Ancona Nicolaus de Lyra Cardinal Bonaventura Sepharicus Doctor Durandus de St. Portiano not the worst of them Gulielmus Occam about the year 1330. c. These were diligent in studying reading and writing but as the Arrians Novatians and other Hereticks in former times did trust in their subtil disputes so these for the most part forsake the certainty of Scriptures despise the simplicity of the Fathers delight in the subtilty of distinctions and curious questions and were readier to wrangle and jangle with ostentation of wit then to search the truth in love desirous to maintain opinions that they have coyned and not to follow Divine oracles faining new words and pratling of verbalities realities hecceities and what other frivolous words they can devise to paint and disguise their errors And when they have talked so highly that few can understand their discourse then they are called sublime Doctors and what one did coyn another did oppose and refute In their disputes they seldom bring texts of Scripture for confirmation or grounds but so saith the Philosopher or so saith the Master meaning Aristotle and Lombard or so saith such a Father And others among them whose sagacity cannot soar aloft do write of the power of the Pope and miracles of Saints they forge plausible or terrible fables advance the reliques and Histories of this or that Saint still mixing their own lyes I leave the third age of Scholastick unto its own place These of that second age have added Their novations 1. Transubstantiation 2. Auricular confession many errors unto the former as for example 1. Peter Lombard could not tell whether the change of the bread in the Sacrament were formal or accidental but these held transubstantion and concomitancy From this root sprang a wood of intricate questions that the world knew not before which demonstrateth the novelty of the error as 1. What giveth immediately the form unto the Sacrament Pope Innocentius the III. lib. 4. de Myster cap. 6. saith Christ used no words in the consecration but onely did consecrate by his Divine power But Tho. Aquin. in Sum. par 3. qu. 76. ar 1. ad 1. saith Against this are the words of the Gospel which say Christ blessed and certainly that blessing was done by some words therefore the words of Innocentius are spoken opinative magis quà m determinative For clearing this point he sheweth a little before a new distinction between this Sacrament and all other Sacraments to wit the form of other Sacraments import the use of the matter but the form of this importeth onely the consecration of the matter which saith he consists in consubstantiation 2. Whether the substance of the bread remain after the consecration they conclude this negative 3. Whether the substance of the bread be turned into nothing or into materiam primam or into the body of Christ 4.