nature with Christ who receive him and are renewed by his Spirit by whom he was conceived Away therefore with that superfluity whereby it is said and defined that there was is or shall be no man whose nature he hath not assumed 2. It is affirmed No man was is or shall be for whom Christ hath not suffered Of which question what other can we answer but that first we demand them who have defined this and admonish them to weigh vigilantly and faithfully lest perhaps by little considering what they should say they say and write such things against the faith and their own conscience for to omit those who are now or shall be till the end of the world among whom shall be the Antichrist certainly of that innumerable multitude of the wicked which have been from the beginning untill the coming of Christ and being dead in their wickedness are condemned in everlasting pains we think not that they who have written this do beleeve that Christ hath suffered for them which are dead in their wickedness and now condemned in everlasting judgment for if it be beleeved that he hath suffered for them why may it not also be beleeved that he hath suffered for the Divel and his Angels Therefore as it cannot be said that Christ Jesus hath suffered for those wicked and damned Angels so far be it that we should believe that he hath suffered for those wicked and damned men ...... But of those who as yet continue in their unbelief and wickedness shall perish if good men who have defined these things could demonstrate unto us by sure and clear testimonies from the authority of the Holy Scriptures what the Lord hath suffered for those we should also beleeve the same and if that they cannot let them not contend now for that which they read not let them be ashamed to determine what they cannot find to be decreed by any Councel of the holy Fathers or determination of Ecclesiastical doctrine or if they find any thing written by the ancient Doctours whereby occasion of such interpretation may be given yet saving the reverence due unto them let them rather contain themselves and submit unto Divine authority 3. They say All the unbeleevers are not redeemed by the mystery of Christ's blood so neither are the beleevers redeemed who have not faith which worketh by love Why should we speak of this question seeing it is manifest from what is said that no redemption in Christ is unto any unbeleevers and all beleevers who come truly unto faith and grace of regeneration receive their true redemption and true regeneration because they cannot be truly regenerate unless it be truly certain that they are redeemed from the power of the Divel and bondage of sin neither can they be truly redeemed unless they be cleansed in the laver of mercy and made free from the guilt of sin and from the power of the Prince of this world unless which is most absurd in this definition it be said that our Lord Jesus Christ hath suffered even for the wicked who perish in their sins and it be affirmed that every beleever is not truly redeemed by the mystery of His passion and renewed in his baptism Hincmar Bishop of Rhemes could not take this censure patiently but writ Epistles unto several Bishops in defence of his opinions That censure is oppugned by some and Remigius sent abroad his censures of them as Vsser in histor Gottescal cap. 8. hath at length John Scot did follow Hincmar and although in other things he had purchased a name yet because here he undertook a wrong and maintained by others cause Florus a Deacon of Lions and Prudentius Bishop of Tricassin did not spare him as is at large loc cit cap. 9. 10. 11. I will shortly shew their testimonies whereby summarily their doctrine may be known Florus saith Whereas he John saith that man sinning hath lost liberty but not the power and vigour of the liberty he saith not rightly for he hath not kept in part and lost in part the gift of liberty but as he hath lost the power and vigour of liberty so he hath lost liberty it self so that now he is not free unto good from which he hath fallen he continueth free unto evil because as of his free-will he forsook good so by free-will he cleaveth unto evil Man therefore after that damnation hath free-will whereby he may incline and doth incline unto evil through his will he hath free-will whereby it is possible that he may arise unto good but that he ariseth unto good it is not of his own vertue but of the compassionating grace of God for he who is heavily diseased may possibly receive health but that he may receive health he hath need of a medicament and he who is dead it may be said that possibly he may rise and live yet not by his own vertue but by the power of God so the free-will of man being wounded and dead may be healed but by the grace of God shewing mercy Again John saith If any cause precede will that is nature to think good or evil it is not nature where he speaks manifestly against truth for if no cause precede the will of man to think or do good whence is in man a good will that is a good affection to think or do any good for man hath not of himself a good will nor doth he any good but he hath it from him of whom the Apostle speaks unto beleevers It is God who worketh in us both to will and to do according to his good will He by his mercy preveneth the will of man as the Psalmist saith My God his mercy shall prevene me He inspires into man the grace of thinking well as the Apostle saith Not that we are able to think a good thought as of our selves but our sufficiency is from God Therefore He is the cause of good will in us He is the cause of good desires and of perfecting He is unto us the cause of mercy and grace by which we are able not only to do well and to perfect but also to think well And not only doth he these things in his elect in this life but also before the foundation of the world he hath predestinated them by his grace that they should be holy and blameless before him as the Apostle witnesseth Seeing therefore so great and such a cause which is the cause of all good things both in making and rewarding his creatures is unto us the best and eternal cause of good will prevening us by grace that we may will well and do well how saith this man that no cause precedes our will and works Or if any cause precede them that cause is not nature Seeing the Almighty God who is the cause of our good will is the highest and best nature .... But far be it to say that this highest and best cause precedes our will to think or do evil and nevertheless a
Whether free-will be loosed by sin many passages were brought from Augustin to the affirmative So to answered There is a liberty of necessity and another from servitude and Augustin speakes of this This difference was not understood and so Luther was said not worthy of blame in the tittle of his book Of servile will Many thought the fourth article absurd Man hath free-will to do ill only for said they free-will is a power to both contraries But they were made to acknowledge their error when they heard that the good Angels have power to do good only In examining the 5. and 6. articles concerning the consent of the free-will unto Divine inspirations or preventing grace the Franciscans strove that the will is able to prepare itself and hath more power to accept the Divine prevention when God gives assistance then before when it acteth by strength of nature The Dominicans denyed that works preceeding our calling are truly preparatory and they gave the first place unto God But these were at variance among themselves So to held Albeit a man can not obtain grace without the special prevention of God yet the will may ever some way refuse and when the will accepts it is because it gives assent and if our assent were not required there were no cause why we are not all converted for God stands ever at the door and gives grace unto every one who will have it to say otherwise were to take away the liberty of the will and as if one would say God useth violence Aloisius a Catanea said God worketh two sorts of preventing grace as Aquinas teaches one sufficient and the other effectual the will may refuse the first but not the other for it is a contradiction to say Efficacy can be resisted And he answered unto the contrary reasons All are not converted because they are not efficaciously prevented The fear of everting free-will is removed because things are violently moved by a contrary cause but not by their own cause but seing God is the cause of the will to say The will is moved by God is to say The will is moved by itself And God converts albeit man will not or spurn at him and it is a contradiction to say The effect spurneth against the cause It may happen that God effectually converts one who before had spurned against sufficient prevention but afterwards he can not because when gentleness is in the will the efficacy of Divine motion must nieds follow yet so that the will followes not as a dead or unreasonable creature but it is moved by its own cause as reasonable and followes as reasonable Soto replied Every Divine inspiration is only sufficient and that whereunto free-will hath assented obtaines efficiency by that consent without which it is not effectual not by defect of itself but by defect of the man or else it would follow that the separation of the elect from the reprobate were from man and this is contrary unto the perpetual doctrine of the Church that vessels of mercy are separated by grace from them of wrath Each party thought their own reasons invincible and admonished the other to take heed that they leap not beyond the mark by too earnest desire to condem Luther Here the Legate had occasion to wave any conclusion by propounding the question Whether Divine election bee by foreseen works So it was ordained to collect articles of this matter Of Election In the books of Luther they found nothing worthy of censure out of the books of Zuinglius they drew 8. articles 1. Predestination and reprobation are only in the will of God The most part judge this to be Catholik and agreeing with Thomas and Scotus because before the creation God of his meer mercy hath out of the common masse elected some unto glory for whom he hath prepared effectual means of obtaining it their number is certain and others who are not chosen can not complain for God hath prepared for them sufficient means albeit only the elect can or shall be saved to this purpose they cited the examples of Jacob and Esau and the similitude of the potter Rom. 9 and the conclusory words of the Apostle there and 1. Cor. 3 5 4 7 2. Tim. 2 19 c. Others called this hard and inhumane as if God were partial if without any motive he choose one and not another or he were unjust if of his only will and not for mens fault he created so great a multitude unto damnation and it destroyes free-will because the elect can not finally do evill nor can the reprobate do good it casts a man into dispair it gives occasion of bad thoughts in not caring for pennance for men think if they be elected they can not perish They confessed not only that works are not the cause of Gods election because it is before them but also that works foreseen can not move God to predestinat because he is willing in his infinit mercy that all should be saved and for this cause he prepares sufficient assistance for all and this grace man acceptes or refuses as he listeth but God in his eternity foreseeth both who will accept this help and who will reject it and He rejectes these and chooseth those The first opinion keeps the mind humble and not relying on itself but on God and the other is more plausible and being grounded on humane reason prevailed more but when the testimonies of Scripture were weighed it was manifestly overcom For resolving the passages of Scripture Catarinus propounded a midle course God of his goodnes hath elected some few whom he will save absolutly and unto them he hath prepared infallible and effectual means he also desireth for his part that all others be saved and hath provided sufficient means for all leaving it to their choice to accept or refuse amongst those some few accept and are saved albeit they were not elected and others will not cooperate with God and are damned it is the only good will of God that the first are saved and that the second sort are saved it is their acceptation and cooperation with Divine assistance as God has foreseen and that the last sort are reprobated it is their foreseen perverse will the number of the first is determined but not the second and according to this distinction the different places of Scripture are understood diversly He said he wondered at the stupidity of them who think the number to be certain and yet others may be saved and also of them who say Reprobates have sufficient assistance for salvation and yet a greater assistance is necessary to him who is saved then said he the first is a sufficient insufficient or an insufficient sufficiency The second article was The elect can not be condemned nor the reprobate be saved The different opinions of the first caused diverse censures of this Catharinus held the first part true in respect of his first sort of men and the other part false in
watch over their neighbours and others subject unto them and each Prelate over his inferiours Ca. 4. As every one who loveth his brother is born of God so every one who hateth his brother is of the Divel Now it is dilated unto us that some Priests love not their brethren nor the Sun-setting as Paul exhorteth bringeth them from wrath neither the yearly course of time hath brought them to the grace of love to wit the Sun of righteousness hath gone from their hearts therefore we ordain that such Priests presume not to come nigh the Altar to receive the grace of communion untill they be knit together in true reconciliation Ca. 15. It pleaseth to ordain that according to the determination of our Fathers we should be ready to assemble once in the year at the time the will of the King or the Metropolitan shall appoint and if any Bishop absent himself except at inevitable necessity let him be punished with excommunication for a year There also it is decreed that no Bishop or other Clark should meddle with the judgement of blood under the punishment of perpetual excommunication That they who are ordained Bishops shall give their Oath before they be received into their Episcopal seat that they neither have given nor shall give unto any man any reward for purchasing their dignity Here many abuses of discipline in the Roman Church are condemned 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 VIII CHAP. I. Of EMPEROURS PHILIPPICUS was crowned an 712. He was eloquent Contention between the Emperour and the Bishop of Rome both of them mixing a good cause with an evil and infortunate in his time the Bulgarians wasted Thracia and the Sarazens prevail mightily in Asia he was a Monothelite he deposed Cyrus Patriarch of Constantinople and advanced John in his See In a Synod he accurseth all the Bishops of the sixth general Councel and sent the Acts of this Synod unto Pope Constantine willing him to subscribe them Who refuseth and set up all the pictures of those Bishops who had been in the Councel in the Gallery of Saint Peter When Philippicus heard that he caused thorow all the royal City to cast down all the images of those Bishops and he commanded that all images should be taken out of all the Churches throughout the Empire Then Constantine assembled a Synod at Rome and decreed that images should be worshipped with great reverence and brought the Emperour in contempt calling him a Schismatick a Monothelite c. And the people of Rome called him an Usurper and not Emperour and ordain that no mention should be made of his name in publick or private Acts and that no Medals should bear the name of that Heretick either in brass silver or lead c. Neither was his image brought into any Church or his name mentioned in the Mass Abb. Vrsperg in Chron. Beda ae sex aetat The Emperour contemneth this manner of proceeding saying It was contrary to the practice of David towards Saul even when the Spirit had left him and contrary to Christ who refused not to pay Tribute to the heathen Caesar and to Peter who exhorted Christians in Pontus where were most cruel Kings to fear the King Philippicus reigned not above one year and six months for as Zonoras writes when he had invited his Senatours unto a Feast after dinner they laid hands on him picked out his eyes and cast him into Prison Thus began the controversie of images and untill that time the worship of images was not confirmed by Decree and we may learn that images at first were put into Churches for history only for who can imagine that they would set up the images of all these Bishops to be worshipped Both the Emperor and the Pope did mix a good cause with a bad All the Emperours following except Theodosius for the space of 160. years did condemn the worship of images and the errour of the Monothelites 2. ANASTASIUS Antemius was Secretary to Philippicus and then elected by the Senators of Constantinople He approved the Acts of the sixth Councel and writ to Pope Constantine that he was a follower of the Catholick faith Beda loc cit He deposed John the Heretical Bishop of Constantinople and did put Germanus in his place he sent a great Army against the Sarazens in Aegypt but his Army within few daies left the Siege of Alexandria because he made John a Priest their General they kill him and salute Theodosius a Treasurer Emperour against his will When they returned through Asia unto Constantinople Anastasius met them and after a fight at Nice when he heard that the Constantinopolitans had given their keys unto Theodosius he rendreth himself and voweth to become a Monk if they would do him no more harm So he was sent into Thessalonica in the 15. month of his Empire Zonar Mexia 3. THEODOSIUS was unfit for government and set up images in the Churches In the second year his souldiers proclaim Emperour Leo their General Theodosius would not fight but turned Monk and so did his son Theodosius after he had such assurance as he gave to Anastasius 4. LEO Isaurus received the Crown An. 717. In the beginning of his In extremity prayer prevaileth reign the Sarazens raised such a huge Navy of Ships and Souldiers that it was thought the World would be a prey unto them Leo durst not resist them so they did overrun all Thracia they pass thorow Greece into Bulgaria only the Bulgarians prepared some resistance The Sicilians despair of aid from Leo and chuse a King Tiberius When Leo had been in this perplexity three years and the country had been plagued with famine and pestilence then Leo and all they who had been imprisoned within the Walls of Constantinople gave themselves unto continual and earnest prayers God heard their cries and within a short space partly by the death of Amurathes and dissension amongst the Sarazens about the election partly by extream famine and coldness on land and partly by storms on Sea that fearfull enemy was brought to nought Beda ae sex aetat and Leo possesseth all that he had before in the Continent and Isles The Mahumetans spake against nothing so much amongst the Christians as against the worship of images and therefore Anti-Synods for and against images Leo would have taken them out of the Churches but was obstructed by Germanus the Patriarch Wherefore he assembleth a Councel an 730. where the question was discussed and images were condemned Germanus would not subscribe and renounceth his Bishoprick the Synod placed Anastasius in his chair Paul Diacon lib. 2. rerum Roman Then Leo causeth the images and statues to be burned in the market streets he did inhibit the worship of them and sent unto Pope Gregory the II. to do the like at Rome and through Italy and
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
practises of the Jesuits and malicious unnaturall treasonable conspiracies of the Earls Arroll Anguse with their compsices threate the subversion of true religion and the professors thereof his Ma s Crown person and betraying of this our native Countrey to the cruell and merciless Spaniard and were at that time discovered so evidenly that none can pretend ignorance At this time are imminent more urgent and more to be feared than when the danger seemed to be greatest as may evidently appear by the reasons following 1. It is certain that the Spaniard who with so great preparations in the year 88. interprised the conquest of this Isle remaines as yet in that firm intention and waites only upon a meet occasion to accomplish that his purpose as appeares clearly by his continuing in this entertainment of intelligence and trafficking with the foresaids excommunicates ever since the dissipation of his Navy 2. The manifest rebellions of the foresaid excommunicates and defections from his Ma s obedience after so evident appearances of their wrack for their manifest treasonable attempts at the bridge of Dee Faulkland c. And the proof of his Ma s clemency and favors toward them in pardoning their saids treasons declare that their malicious restless ingines in prosecuting their unnaturall conspiracies against the religion Country can not leave off nor cease so long us they are not punished and restrained by execution of justice 3. Whereas the Church hath at all occasions insisted to declare unto his Maj. Counsell and Estates the danger evident for the time and to craue convenient remedies thereunto yet in effect nothing hath been obtained notwithstanding whatsoever promises Acts proclamarions and levying of Armies whereby they have been always put in great security and take liberty boldness of further practises astempts 4. Notwithstanding it was expressely provided by Act of Counsell that none should presume to traffick or speak in favors of these excommunicates under the pain of losing their Offices yet now they are advanced in greater credite of his Maj. that are known to have been their chiefest favorers and they cease not as yet contrary to their promises to procure them all favors oversicht immunity as it appeares in effect whatsoever they pretend 5. The erection of the idolatry of the Masse in sundry places of the Land as in Wal. Lindsay's house of Balgay in Anguse in the young Laird of Boniton's house of Birnes in the Earle Anguse his house of Bothwell in Clidsdeall and other places of his residence in Douglasdeall in the Earle of Huntly's house at Straboggy in the Earle Arrols house of Logy-amount and Slaines prove clearly that either they find themselves sufficienly assured of such favor assistance within the Country as may plainly maintaine their cause by force or that they are persuaded of the aid of strangers to be in such readiness that in due time may serve for their relief before his Maj. and the professors of religion perform any thing to purpose in their contrary for otheirwise they durst never discover their idolatry so openly 6. The refusing the act of abolition offered unto them by his Maj. to the great grief of his good subjects proves sufficiently the same for it is very probabile manifest that they would not have refused so great a benefit unless they had thought themselves fully assured of a better either by favor of court assistance within the Countrey or by concurrence and of strangers 7. Their refusing to enter in ward notwithstanding his Ma s indignation and all that may follow thereupon proves the same 8. The late arriving of a ship at Montros evidently shewes that their dangerous practises are presently at the point of execution against religion and the Country and on an hastily bringing forth some great inconvenient unless they be prevented and resisted by a present remedy 9. The open conventions of the forenamed excommunicat Earles holden at Brechin and other places since the arrivall of that ship declare that they esteem their courses to be so substantially layd that they fear not what may be done for resisting them 10. The diligence of the said excommunicats in preparing putting their wholl forces in the north in armes readiness upon advertisment shewes that they have some present enterprice and attend only upon concurrence which appearingly they are very much encouraged to expect since the arrivall of that ship 11. Whereas his Majesty and Estates at the first discovery of their conspiracies apprehended a very great danger to true religion the Kings estate Crown and liberty of the Countrey and albeit the same causes of danger as yet remain wholly unremoved there is no apprehension of any danger nor earnest care to with stand it It is evident that either there is a great inclination purpose to cover extenuat and bear forth the evill cause which they will not see or els the Lord in judgement hath blinded and hardened the hearts of all Estates to grope in the mid day that which they can not see which is the greatest danger of all and a most certain argument of the wrath of God and his heavy judgement hanging over the Land and so much the more to be feared because no cause of fear is apprehended Follow the remedies of the same with the Kings answers on the margine For remedy of these dangers the assembly ordaines the Commissioners to deal earnestly with his Majesty that he may apprehend the perrill and be moved with a bent affection to proceed against the forenamed excommunicates papists traitors as followes 1. That these excommunicates To proceed against the excō There shall nothing of that be undone on my part as If have at length declaired to the bearers be forfeited without favor and to that effect the Parliament appointed to the 27. of this Instant be held precisely without any delay the advocat be sufficiently instructed in every point that the summons may be found relevant and sufficient probation provided 2 Great reason further as I have shewd the bearers That none suspect of religion be chosen upon the articles 3 Great reason the forfeitry being ended That they be pursued after the forfeitry with all extremity and their lands and rents annexed to the Crown to remain with his Majesty and successors for ever and no part thereof disponed to any in favors of the persons forfeited 4 How willing I am to be employed in apprehending any practizing Papists I remitt mee to the bearers declaration That in th◠mean time his Ma s Guard be employd for apprehending Walter Lindsay the Abbot of New-abbay Boniton younger Ge. Ker. Alex. Lesly Tho. Tyrie with all other traffickers Jesuits priests not contained in the summons of forfeitry 5 Great reason how soon these are forfeited and I thank them for their counsell That the rebells houses be taken charged and manned and their living intrometted with to his Majesties
HISTORY Of the CATHOLICK CHURCH From the Year 600 untill the Year 1600. Shewing Her DEFORMATION And REFORMATION Together with The RISE REIGN RAGE and BEGIN-FALL Of the ROMAN ANTICHRIST With many other profitable Instructions Gathered out of divers WRITERS of the several times and other HISTORIES BY ALEXANDER PETRIE Minister of the Scots Congregation at Rotterdam Psalm III. What we have heard and known and our Fathers have told us we will not hide them from their Children shewing unto the Generation to come the praise of the Lord and his strength and his wonderfull Works that he hath done Cyprian de zelo livore Evill shall be eschued the more readily if the beginning and greatness of it be known Origen contra Celsum Lib. 3. As he is deemed to have made progress in Philosophy who being acquainted with the disputes of different opinions hath chosen the best reasons among them So I am bold to say that he is the wisest among Christians who hath most diligently considered the several Sects of Jews and Christians HAGUE Printed by ADRIAN VLACK M. DC LXII HONI SOIT QVI MAL Y PENSE TO HIS HIGHNES WILLIAM THE III By the Grace of God PRINCE of ORANGE Count of Nassaw Catzenelbogen Vianden Dietz Lingen Moeurs Bueren Leerdam c. Marquess of ter Vere and Vlissingen Lord and Baron of Breda of the City of the Grave and Land of Kuyck Diest Grimbergen Herstall Kranendonck Warneston Arlay Noseroy S. Vijt Doesbourg Polanen Willemstadt Niewart Ysselstein S. Martensdijck Geertruydenberg Chasteau-regnard the High and Lower Swaluw Naeldwijck c. Vicount Hereditary of Antwerp and Besançon c. Marshal Hereditary of Holland c. I Will honour them that honour me saith the LORD But who can tell what shall be done unto them whom the Lord will honour Certainly those do honour him who serve him religiously They who are careless of Religion do pretend that they cannot serve God because there be so many Religions and they cannot know which is the right But if they were unfeignedly desirous to know they might be resolved since our Lord who is gracious mercifull and abundant in goodness and truth leaves us not in the mist or unto uncertainties but at several times and in divers waies hath spoken unto the Fathers by the Prophets and in the last daies hath spoken unto us by his Son and hath commanded all men to hear Him He is the Way the Verity and the Life none comes unto the Father but by Him On which words Chrysostom writes thus It is as if our Saviour had said I am the Way that is By me ye shall come The Verity because assuredly those things shall be which I have promised neither is any lie in me And the Life because Death cannot hinder you from me And since I am the Way ye need not another Guide Since I am Truth I speak no false thing Since I am Life although ye shall die ye shall injoy what I have promised And Cyrill Alexandr on the same words saith By three things we shall come into these Heavenly mansions by the action of true verity by right faith and the hope of eternal life of all which none is the giver none is the fountain nor is any the cause but our Lord Jesus Christ for he hath given commandments above the Law he hath shewed us the Way And he is also the Truth that is the true streightness and determination the uprightest rule and the best square of faith And he is also the Life for none but he can restore unto us that life which we hope shall be in holiness and blessedness without perishing He certainly shall raise us up though we die from that curse for sin and bring us into Heaven therefore all excellent things come and shall be unto us through him But those Worldlings say The Word of Christ is large and so many things are in it that we cannot search them Nevertheless He directs all men to search the Scriptures and the Evangelist teacheth that those are written that we might beleeve that Jesus is the Christ the Son of God and that beleeving we might have life through his name Yea in that written Word he hath certain rules and notes whereby the true Religion may be known Certainly that is the most true Religion which ascribes most glory unto God and most transcends the natural reason of men and most elevates the hearts and affections of men towards God and Heaven By application of those undoubted and unquestionable principles each one may understand that among all Religions the Reformed is the only true Religion for not only our Profession in the general but all the branches of our Doctrine are grounded on God's written Word and tend unto God's glory transcend our natural reason and lead men to think continually of God and to hope for blessedness in Heaven by Christ alone And amongst those who profess this Religion they are most devoted unto God and most constant in their profession who aim most at God's glory who are most acted by supernatural principles who do most think of God and whose hope of felicity in Heaven is most active And such as seek but their own or other mens interests or be led by political or human reasons mainly are the wavering Professors On the other side all other Religions though they pretend the glory of God they are not truly grounded on God's Word but are underpropped with natural reason and tend to earthly mindedness as appears by induction of the particulars wherein they differ from us some aiming at the advancement of mens abilities and others at worldly honour and gain This is clear in the Romish Religion for what else is the advancing of man's ability without or with a little help of God their Justification by works their Deifying of the Pope above all that is called God their equalling of Mens Traditions and Decrees with the Sacred Scriptures What else is their Mass their fancy of Purgatory c Here it is remarkable what is written by their Jesuit Cardinal Bellarmin de Indulg Lib. 1. Cap. 12. Sect. Rationes We see saith he that the amplest Indulgences are given for a very slight cause as when plenary Indulgence is given unto all who stand before the Door of St. Peter's Church and the Pope blesseth all the people solemnly And Sect. Observandum he saith That standing before St. Peter's Porch is a very light and slight cause if it be considered absolutely in it self and nevertheless it is a weighty and just cause because that frequency of the people at that time is a fit and usefull means of protesting their Faith concerning the Head of the Church and it serves for the honour of the Apostolical See which honour is the end of that Indulgence So he The Pope then and the People do aid one another mutually for the People confirms the Supremacy of the Pope by their presence and receiving that Indulgence and He by dispensing his
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
Writer of the Historie saith lib. 2. there was great contention concerning the Latine Translation and in the end they did conclude that it is to be approved as authentical yet so that they who are more diligent should not be forbidden to quench their thirst out of the Hebrew and Greek Fountains And after that Councel two other Editions were published by Pope Sixtus the V. and Clemens the VIII with infinite alterations as followeth in the 16. Century 11. The Popes did indeavour to take libertie of marriage from the Clergie The single life of Church men is opposed and where they could prevail adulterie and murther of babes was multiplied as is touched In sundrie Nations great opposition was made for Arnulph Bishop of Metensis was the father of Anchises the father of Pipin Britain would not receive this bondage In Creet John a Priest had a wife and therefore was reproved by Pope Vitalian What may I speak of one Greek The Greeks are for the most part married untill this day In the fourth Councel at Toledo Cap. 43. Marriage was approved and Fornication prohibited More of this hereafter 12. Divers Nations then received the faith the Gothi and Suevi in Spain Some Nations hear of Christ forsook Arianism by authoritie of their King Reccared Ghent brake down the Altar of Mercurius whom they had served and began to serve the true God by the preaching of Amand a French-man an 613. who was exiled for reproving King Dagobert of luxurie and venerie Other Flandrians were converted by his Countrie man Aegidius an 649. The sound of the word had been through the world but the Nations persevered not and being instructed but in few persons Paganism continued and the Barbarians disturbing the Realms did also disturb the estate of religion 13. In that Centurie lived sundrie Divines although not equal to their forefathers John Bishop of Alexandria called the Almons an 610. who for Some worthy men his rare example of hospitalitie and bountifulness to the poor is no less worthy to have place amongst good men than he is followed of few He was wont at all occasions to propound unto the people questions out of the Scriptures because multitude of heresies were then on foot and he exhorted the people to propound their doubts unto him If any did presumptuously move curious questions he could cunningly turn to another more profitable When any of the unlearned moved trivial doubts he accepted them calmly and commanded that thereafter such persons should not be admitted to the end others seeing such men checked should be the more wary In the daies of Boniface the IV. John Bishop of Gerunden a Spaniard was instructed at Constantinople in the languages and reading of Scriptures thence he returning into his Countrie did with dexteritie refute the heresie of Arrius and therefore was exiled to Barchinona but after the death of the Arrian King Lemungild he returned and wrote many books Of the same country was Europius Bishop of Valentia worthy of remembrance for godliness of life and sinceritie of faith Then also lived Ildefonsus Bishop of Toledo who as another Augustine is called the Hammer of Hereticks France did never want famous witnesses of the Gospel at that time was the fore-named Arnulph Bishop of Metensis Projectus a Martyr in Aquitania an 610. Eustathius Abb. Luxovien the Disciple of Columban an 624. Modoald Bishop of Trevers Renald the successour of the above-named Amand we have heard of Serenus Bishop of Marsilia where succeeded Projectus who is said to have suffered martyrdom in agro Cameracen an 678. Eustasius a Preacher in Bavier an 640. Lambert Bishop of Tungri was put to death an 658. because he rebuked Pipin for marrying another wife the first being yet alive Dodo the brother of the second wife was the Executioner and shortly thereafter died of vermine Ulfranius Bishop of Senonen hath been a diligent labourer in the Lord's harvest in Frisia an 660. Leodagarius Bishop of Augustodunen suffered death at the command of Theorick King of France because he oft reproved him of tyrannie Victor Bishop of Carthage an 646. writing to Pope Theodore retains the old Titles saying Unto the most blest and honourable Lord his holy brother Theodore Pope the works of your most blessed brother-hood are acceptable unto God c. There he affirmeth that all the Apostles were of equal authoritie and honour 14. Isidorus Bishop of Hispala called the latter did write many books of the Christian faith and the History from Adam untill his own time 624. Isidor Hispalen he hath many errours but in many things is sound In his book de summo bono cap. 28. he saith In the holy Scriptures as on high mountains both the learned find sublimities of knowledge whereunto as Harts they may lift up the steps of their contemplation and the simple men as lesse Wights may find mean things for their capacitie to which they may humbly have refuge the holy Scripture seems unto the babes of understanding to be base in words in respect of the historie but it wadeth more deeply with the more learned opening unto them the mysteries thereof and it remains common to the learned and unlearned Lib. 7. etymolog cap. 9. Peter received his name from the Rock which is Christ on whom the Church is built the Rock hath not the name from Peter but Peter from the Rock therefore the Lord saith Thou art Peter and upon this Rock which thou hast confessed will I build my Church for the Rock was Christ upon which Peter himself was built Lib 8. cap. 5. he noteth it as a fault in the old Catharists that they did glorie in their merits and that they denied forgiveness of sins to the penitent Lib. 6. cap. 19. The Sacraments are baptism and chrism the bodie and blood of Christ Here he nameth but two because the custom was then to anoint them who were baptized De offic lib. 1. cap. 18. Bread because it strengthneth the bodie is therefore called Christ's bodie and Wine because it worketh blood in the flesh therefore it hath relation to Christ's blood these two are sensible but being sanctified by the Holy Spirit are changed into the Sacrament of the Lord's body The Papists now in our daies would gather out of these words Transubstantiation but hereafter God willing it shall appear that neither word nor thing was thought upon in 500. years after that time and Isidore saith Transeunt in Sacramentum And de doctrin fide art 33. saith That marriage is evil or to be compared with fornication and to believe that meat is evil or the cause of evil unto the eaters is not Christian but properly Manichean or Encratitish 15. Agrestin was Clark to King Theodorick and then entred the Abbey Lexovien with all his Wealth he became wearied of the superstitious rites Agrestin and left the Abbey Then he went to Aquileia which for that time was not under the yoke of the Romish Pope and
leave Then concerning his curses against the King after he hath bitterly expostulated for his menacing and declared that he had sent his Letters unto the Peers and Prelates of the Kingdom and had read them openly in an assembly of the Bishops of France and Lorain at Atiniac and had shewed his Bull unto Lewis King of Germany whereby he was commanded by authority of the Pope to accurse them all who intermeddle with the Kingdom of Lorain he saith I have heard that the like letters as have been directed to our Lord Charls and to the Peers and Bishops of his Kingdom have been also sent unto my Lord Lewis the glorious King and to the Bishops and Nobility of his Kingdom ..... Then he gives him to understand that he had heard it reported by many that the two Kings had agreed to divide the Kingdom which if it be not done sedition shall kindle among the people wherefore since he saw that either the authority of the Pope must be contemned or the agreement of the Kings be violated whence might arise fear of wars he thinks it more expedient to omit so Imperious commands and surcease altogether from attempting any thing therein neither is it my duty saith he to debar any man from the Communion except one who hath willingly confessed his fault or who is convict in judgement unless I would contemn the Canon of the Apostles the practice of the Church and the authority of Augustin Gelasius Boniface c. Whereas the Pope had accused him that by silence and cessation he may seem not partner but authour of the usurpation he biddeth him remember what is written The cause which I knew not I fearched diligently and that God as is marked by Gregory to whose eys all things are open said in the cause of the Sodomite I will go down and see whereby we should learn to try and see the evil before we beleeve it and not punish till it be notoriously known Whereas he would have him abstain from the company of the King and not bid him God speed it seems very hard said he since very many good men both of Ecclesiastical and Secular sort who occasionally have come to Rhemes have openly professed that they had never heard the like practice from any of his Predecessours although in their own times they had seen seditions and wars not among Kings who were united by oath and league but also among brethren yea between father and children And therefore he acknowledgeth this his contempt to be for his other sins since in this he had dealt lovingly with his fellow-brethren of whom some had invited King Charls into the Kingdom of Lorain Moreover that the States of the Kingdom affirm plainly that Kingdoms are not conquered by curses of Priests or Bishops and that they have learned from the Holy Scripture Kingdoms appertain unto God by whom Kings do reign and he gives them to whom he willeth wherefore since the High-Priest cannot be both a King and a Bishop he should leave the care of distributing Kingdoms which as his Predecessours did not attempt against the schismatical nor heretical nor tyranous Emperours in their times so neither can they now bear it who know it to be written in the Holy Scripture We should strive even to death for liberty and inheritance neither are they ignorant if a Bishop excommunicate a Christian without reason that the power of binding may be taken from him but eternal life can be taken from no man unless his own sins do demerit neither can any man be spoiled of the name of a Christian for taking or conquering an earthly Kingdom or can he be ranked with the Divel whom Christ came to redeem with his blood from the Divel's power and therefore if the Pope would have peace let him so seek it that he move no strife for the people think not that they cannot come to the Kingdom of Heaven except they imbrace such an earthly King as the Pope recommendeth as for the Oath said he and falshood and tyranny whereof you write the Peers of the Nation say unto us that ye command not such things as concern your authority yea they have not spared from menacings against you which for the present I will not repeat and I know as they threatned with deliberation so if God suffer them without retreating they will shew it indeed and I know by experience that without regard of admonition or sword of man's tongue unless some other stay arise our King and Nobility of this Realm will not fail to do accordingly to their power and follow forth what they have begun He concludes that Bishops and himself especially should take heed of their behaviour towards the King since it is the Apostles doctrine that all souls be subject unto Superiour powers And with these Letters in the name of Hincmar were other Letters written by common advice of the Bishops of France being assembled at Rhemes and sent unto Pope Adrian who died in the fifth year of his pride and so that strife ceased Ph. Morn in Myster ex Aimoin lib. 5. and out of others Baronius in Annal. ad An. 870. § 38. saith Hincmar did forge many excuses and by shifting did escape the sentence of the Apostolick See till Pope Adrian died 11. JOHN the IX succeeds An. 872 as Onuphrius saith who reckoneth The Pope climbeth above the Emperour not the eight years between Nicolaus and Adrian but others account his succession in the year 876. He hapned on the fittest occasion of ambition among them all for after his inauguration began the contention between Charls of France and Charls of Germany for the Empire The King of France was alwaies aiming at the Kingdom of Italy and promised unto Pope John rich rewards if he attained unto the Empire he would defend the Church from all injury and wholly quit the Territory of Rome John did fear that the other would take his manure in Italy and therefore desirous the Emperour were at a distance rather than to sit in his eye he invited the King of France to come unto Rome and incontinently saluteth him Augustus and by this means saith Sigonius and after him Ph. Morn in Myster the Title Imperator Augustus became the gift of the High-Priest wholly and the years of their Empire were reckoned from their consecration by the Pope Continuator Eutropii saith more plainly Charls the Bald coming to Rome made covenant with the Romans and granted unto them the rights of the Kingdom and revenues out of three Monasteries that is out of Saint Salvator's Saint Mary in Sabinis and Saint Andrew's on Mount Soracte and the Imperial Patrimony out of many other Monasteries he gave them also the Provinces of Samnio and Calabria with all the Cities of Benevento and the Dukedom of Spoleto and two Cities of Tuscia Arisium and Clusium which did belong unto the Duke so that he who before was above the Romans in royality seems now inferiour unto them he
the person of an High-Priest but plaiest the Tyrant under the Coat of a Shepheard we find thee to be a Wolf thou art called a Father but falsely and thou shewest thy self a Judas by thy deeds when thou callest thy self the servant of servants thou contendest to be Lord of Lords and according to the discipline of Christ our Saviour thou art the lowest of all the Servants of God's Church but in ambition thou runnest headlong whatsoever pleaseth thee is lawfull and thou art become a drone to Christians What remains but to call him the Antichrist whom the Romanists call the third Elias They conclude For these causes we with our brethren and collegues will neither stand at thy command nor acknowledge thy voice neither do we fear thy Bulls and Thunders c. Of his Primacy they say The Holy Ghost is the Authour of all Churches how far soever they be separated thorow the World the City of our God whose Citizens we are belongeth to the four airths or corners of Heaven it is larger then the City which the holy Prophets have called Babylon because she makes her god-head equal unto the Heaven and braggeth that she is eternal as if she were God having all wisdom and glorieth that she neither erreth nor can erre Ph. Morn in Myster pag. 175. Where also is another Epistle written unto the same Pope drawn out of the French Annals it concludeth thus We will in no way receive thy wicked sentence which is far from the zeal of uprightness unjust unreasonable and contrary to the Canonical laws yea with all the Synod of our brethren we despise and contemn it as unlawfull accursed and fondly pronounced and truly we will not communicate with thee who art a favourer and pertaker with accursed persons and despisers of holy religion we are content with the communion of the whole Church and society of brethren above whom thou exaltest thy self whom thou despisest and from whom thou separatest thy self by thy swelling pride Now we who have experience of thy craft and deceit and also know thy disdain and swelling dominion we yeeld nothing nothing at all unto thee nor thy pride whereby thou indeavourest to overwhelm us all at the pleasure of our enemies whom thou favourest and thou shalt know that we are not thy Clarks as thou vauntest of thy self but if thy pride would suffer thee thou shouldest acknowledge us thy brethren and fellow Bishops Hence it appeareth that they begun by experience to smell out where the Antichrist or the man of pride was 15. When the controversie was between Charls the Bald and the two A lamentation for the Church in her pretended head and remedy petitioned from Kings Kings of Germany for the division of Lorain or as Ph. Morn speaks for marches Luithpert Bishop of Mentz was so respected for his gifts of prudence and holiness that the Kings did refer the deciding of the controversie unto him When the Pope did begin to usurp more and more upon the Bishops of Germany Luithpert writ unto King Lewis thus The present cause permits me not to be silent any longer which if I forsake I cannot be excusable before our Lord Jesus Christ unto whom it appertains and I should be conyict of my promise made unto your Majesty if I sitting in the watch wherein I am set do see danger coming on you and with idle and unfaithfull silence I dissemble and becoming sloathfull I will seem an hireling rather than a Shepheard of the Church the Pastoral care of which unworthy I have taken upon me The dignity of the Church is grievously shaken and defaced in the Seat of Saint Peter even so that by a hid persecution the like hath not been heard not by Infidels or them who know not the Lord but by them ô how to be bewailed who should be guides and governours of the Church they indeavour to advance the doctrine of man above the word of God and the malady of the head if it be not prevented by timely and wholesom medicine must needs spread through the members Ye know the danger of God's people which is fearfully approaching neither can ye be ignorant that the Pastours at which the elements do tremble who should provide for the safety of the weak have left the path-way and themselves run into perdition and they open a ditch to so many as follow them Wherefore I exhort your wisdom who lovest truth and righteousness that according to the wisdom given unto you from above ye would deal with them which know the truth and love righteousness what way the scandals of dissension may be removed which the sower of Tares by his craft ceaseth not to spread and that peace and long wished for unity may be restored unto the Church and the help of watchfulness may be had in time lest foolish negligence give way unto the wounds for all the body of the Church is not yet wounded although the head be smitten with sores and several members seem to be diseased and therefore the infirm must be helped if they will accept of cure by those which are known to be whole and sound or they must be cutt off according to the command of our Physician lest the whole body perish Wherefore it seemeth unto me both necessary and expedient that the religious Prince Charls your brother be in time requested unto this purpose that as well he as the Priests of his Kingdom may meet with you and your Bishops and may be partners of the same work with you that when ye shall by the help of God return peaceably from your intended journy with one consent and common indeavour by the grace of God ye may restore peace and concord unto the Catholick and Apostolical Church according to orthodox doctrine Ph. Morn in Myster pag. 162. Observe here the estate of the Church at that time and that when the head is diseased the body cannot be readily cured but by common authority of Princes and Synods 16. Hincmar of whom I have made mention in Pope Nicolaus was many years Arch-Bishop of Rhemes upon several occasions he did solicit and flatter the Popes and at other times did practice and write against them as is to be seen in Baron Annal. tom 9. and the Cardinal doth accordingly allow The power of Provincial Bishops and disallow him In one of his Epistles he professeth that he had received a Palle from Pope Leo the IV not as a badge of subjection and he avoweth plainly that in doubtfull causes the Provincial Bishops should ask counsel from the Arch-Bishop neither should a Bishop go unto the Pope untill he advertize and confer with the Arch-Bishop neither needeth the Arch-Bishop await for judgment from the See of Rome so far as he hath certain decrees of Canons Laws and Councels And he did forbid his Nephew Hincmar to obey the Pope's citation when he summoned him to Rome In an Epistle to Pope Hadrian the II he quoteth a testimony of Pope Leo
cause precedes not efficient but deficient that is the forsaking of the chief good and coveting inferiour things when the soul falleth from the love of God and coveteth inferiour things ..... But albeit God is not the cause of our ill will nor any subsisting nature but the affection of the reasonable creature falling from the love of the Creator yet we may not say that he is not the just revenger of our wicked thoughts or eternal Predestinator of just judgment and vengeance which this fellow would by such ambiguities make void Again this man saith There is no predestination of God but of them who are prepared for everlasting blessedness We know surely that this is an errour of this age ..... It is to be marked in the writings of the Prophets that the word predestination is not expressly mentioned yet because things concerning both predestinations appear and are declared most openly the Apostle most confidently useth their testimonies for confirming this doctrine and hath given them to be so understood by the Church teaching us by his authority and example and informing us that we should not contentiously and idly strive for the word predestination in the Oracles of the holy Prophets but by godly and peaceable understanding wheresoever the matter is manifestly declared we should without doubting acknowledge and maintain the predestination of God And if it be asked How shall the World be judged righteously whom the necessity of predestination forceth to perish Far be it that any of us should say it because it is most open blasphemy that God by his predestination forceth any man to sin and to perish by sin But by the judgment of predestination whom continuing in their sins he hath decreed to punish he rather calleth them from their sins and stirreth in them by hearing a wholsom terrour that they fearing may be amended and amending should not be damned It is also most false that the fellow affirmeth that there is no predestination of punishment for if punishment were not predestinate for the Divel and his Angels and all the wicked that are to be punished with them Truth would not say Go into everlasting fire prepared for the Divel and his Angels And where he saith Predestination is alwaies to be understood of the gifts of God's bounty it is also false for it is found and truly understood of the judgments of just damnation Of which damned through their own deserving and the just judgment of God when this man saith Cap. 14. § 4. that they are justly forsaken in the damned mass according to the merit of original sin and they are suffered to live wickedly and are at last to be condemned with everlasting fire even unwillingly and contradicting himself he saith no other thing but that in Divine judgment they are predestinate unto everlasting life for if all that mass be condemned certainly it is condemned in the just judgment of God and without doubt unto everlasting perdition and punishment And it is a wonder how he saith Cap. 14. That God hath predestinate pain unto sinners and hath not predestinate sinners unto pain for when he predestinated pain for them he was not ignorant who were to be punished And when he confesseth saying The foreknowed if God foreknew certainly who were to be punished with these torments what else did he when he prepared most certain pain for every one of them but predestinated them certainly for pain For surely these only shall suffer whom he hath foreknown to suffer and what is it that by unchangeable prescience he hath foreknown them for pain It was not to be feared that what he foreknew to be justly he hath not predestinated to do it justly There is indeed another condition of mens laws who so ordain certain punishments unto delinquents that nevertheless they know not those which do sin thus or which shall be tormented in these punishments and therefore they may appoint and prepare punishments for sinners and know not that the punishments are just and yet not appoint for punishments the sinners whom they know not at all but if they knew certainly the persons which are worthy of those punishments they might justly ordain them for the pain as they appoint the pain for delinquents as in the execution of judgment whom they find guilty of capital crimes they both rehearse unto them the death which is appointed by the Law and by open sentence they adjudge them unto death which is done by a certain knowledge of judgment that they dare appoint as punishment for sinners so sinners for punishments Seeing then both these are rightly and justly done in the Courts of men being informed and directed according to certain knowledge that they discern justly and irreprovably pain for sinners and sinners for pain and yet not any of those guilty persons is compelled unto sin by the Laws nor Judges but only because he who hath sinned is justly punished how much rather may we beleeve certainly that this is done in Divine judgment that because by eternal knowledge he knows the pain which in justice is due for sinners and the sinners to whom it is due seeing he causeth none to sin he predestinates most justly both punishments which he knows to be most just for sinners and sinners who are never unknown unto him but most certainly known by eternal verity for everlasting punishment So and more writeth Florus And the judgment of Prudentius is in the abovenamed history Vsser cap. 11 where among other things he shews that when Aeneas who had been a member of the Carisiac Synod was to be ordained Bishop of Paris Prudentius being called unto his ordination did excuse himself by Letter and sent unto Wenilo Metropolitan of Senonen four articles which if the elect Bishop would not subscribe he did protest that he would no way consent unto his ordination These Articles are First That he confess that as free-will is lost in Adam by merit of disobedience so it is restored unto us by our Lord Jesus Christ and freed now in hope but afterwards really as the Apostle saith We are saved by hope that nevertheless we have alwaies need of the grace of the Almighty God for every good work whether for thinking or beginning or working or perseverantly perfecting and that without that grace we can no way either think or will or do any good 2. That he beleeve and confess that in the most high and secret purpose of God some are by the gracious mercy of God before all ages predestinated for life and some by his unsearchable righteousness are predestinated for pain to wit that whether in them which shall be saved or condemned he hath predestinated that which he foreknew he would do in judging as the Prophet saith Qui fecit quae futura sunt Esa 45. juxta LXX Interp. 3. That he beleeve and confess with all the Catholicks that the blood of Jesus Christ was shed for all men beleeving in him through the world and not for
he suffered neither is that holy wine the Saviour's blood which was for us in bodily things but in ghostly understanding both be truly the bread his body and the wine his blood as was the heavenly bread which we call Manna CHAP. V. Of COUNCELS 1. IN this Century were no Synods assembled for doctrine or discipline A Synod at Rhemes opposeth the power of the Pope as in other times all Nations were so pestered with wars as is touched now only for some personal causes were some Synods among them all one is remarkable at Rhemes in the year 991. where Arnulph Bishop of the place was deposed for some trespass against the King and Gerebert Afterwards Pope Sylvester the II. was placed in that See And here by the way we may see what power Kings had then in deposing and investing Bishops Some of the Bishops would have had Arnulph's cause referred unto Pope John and others did alledge a Canon of the Synod at Carthage of 227 Bishops and Augustine was one of them Causes should be determined where they are begun that there is no need of Appeals unto Bishops beyond Sea that is as they understand it unto the See of Rome Then stood up Arnulph Bishop of Orleance and made a long Oration whereof a part is Let it be far from this holy assembly to defend or accuse any man against Divine or Human Laws .... We deserve to be drawn before the Thrones of Kings if we seem to contradict Divine Laws in any thing .... Most reverend Fathers we do reverence the Church of Rome for the memory of Saint Peter nor indeavour we to resist the Decrees of the Roman High-Priests yet following the authority of the Councel of Nice which the Church of Rome hath also reverenced continually But there are two things that we must alwaies look unto that is whether the silence or new constitutions of the Roman Pope seem to prejudge the received Laws and Decrees of former Councels If his silence shall prejudge then all Laws shall be silent when he is silent and if new Constitutions do prejudge to what end do all Laws serve which are made when all things are governed at the pleasure of one Ye see that these two things being once admitted the estate of the Churches of God is in danger and when we seek Laws by Laws we have no Laws But ô lamentable Rome who broughtest forth so many lights of Fathers unto our Grand-fathers and pourest forth in our time most monstrous darkness and infamous to the following ages Of old we hear of worthy Leo's and great Gregory's what shall I speak of Gelasius and Innocentius There is a long role of them which have filled the World with their doctrine The Universal Church might have been committed and was not committed unto them who for their good life and doctrine excelled all the World howbeit in their happiness this thy priviledge or intended usurpation was opposed by the Bishops of Affrick fearing as we think these miseries rather then the stamp of thy Dominion For what have we not seen in these our daies We have John surnamed Octavian walking in the puddle of uncleanness conspiring against Otho the Emperour whom he had Crowned Augustus Malefacius an horrible monster succeeds going beyond all the World in wickedness and defiled with the blood of former Popes and he also was condemned in the great Synod and chased away Shall it be Decreed that unto such Monsters void of all knowledge of Divine things Where was then the head of Omni-science in his breast innumerable Priests should be subject who are famous throughout the World for knowledge and godly conversation What is this Reverend Fathers and in whose default shall it be thought to be it is our it is our fault our ungodliness which seek our own things and not the things that concern Jesus Christ for if in any man who is elected unto a Bishoprick gravity of manners be required and good conversation and knowledge of divine and human things what is not to be required of him who seeks to be the Master of all Bishops What think ye Reverend Fathers of him who sits in a high Throne and glorieth in his gold and purple cloaths He is more like to Nero than to Peter or Paul nay that is not enough to wit if he be destitute of charity and puffed up with a conceit of knowledge he is Antichrist sitting in the Temple of God and shewing himself as if he were God But if he be destitute of knowledge nor hath charity he is an Idol in the Church of God from whom to seek responses is to advise with an Idol Let any Iesuit answer unto this dilemma for both the parts are sharply pointed and they cannot truly find a third Whither then shall we go the Gospel shews us that a certain man sought fruit thrice on a Fig-tree and because he found none he would cut it down but after intercession he delaied Let us therefore await our Primats and in the mean time let us search where we may find the green Pastures of God's Word Here is a right way of seeking resolution Some witnesses present in this sacred assembly shew that there may be found some worthy Priests of God in Germany and Belgia who are our neighbours Wherefore if the anger of Princes do not hinder the judgment of Bishops might be sought thence rather then from that City whien weigheth judgment by the purse Then he alledgeth and refuteth the Canons that were wont to be cited on the contrary and reports the like practices of the Church of France And then he saith If passage to Rome were stopped with Armies of besieging Barbarians or if Rome were serving a barbarous Prince at his pleasure or were advanced into some Kingdom shall there be no Councels in the mean time or shall the Bishops of the World to the damage of their own Countries await for Councels and Councels of ordering their affairs from their enemies And truly the Canon of Nice which by the testimony of the Romish Church goeth beyond all Councels and all Decrees commandeth that Councels be held twice every year and prescribes nothing therein concerning the authority of the Bishop of Rome But to speak more plainly and to confess openly after the fall of the Empire this City hath lost the Church of Alexandria and Antiochia and omitting mention of Asia and Affrick now Europe goeth away for the Church of Constantinople hath withdrawn her self the inward parts of Spain know not her judgments therefore there is a departing as the Apostle speaks not only of the Nations but of the Churches also that Antichrist seemeth to be before the dores whose Ministers have occupied all France and do oppress us with all their might And as the same Apostle saith now the mystery of iniquity is a working only who with-holds shall with-hold untill he be taken away that the son of perdition may be revealed the man of sin .... Which now is
you from all yoke of subjection unto him so that if any of you were bound unto him by obligation of Sacrament or Oath he shall not be subject unto him in giving any fidelity so long as he continues rebellious against God and the Apostolical See Naucler saith moreover It is worthy the observation what Hersfeldensis reports of the constitutions of Hildebrand Hildebrand conveening with his Bishops of Italy had decreed in many Synods that according to the Institutions of antient Canons Priests may have no Wives they which have any should put them away or be deprived and that none be entered into the Priesthood which shall not profess single life for ever This Decree being proclamed thorow all Italy he sent many letters unto the Bishops of France commanding that they in their Churches should by an everlasting curse put away all women from the houses of Priests All the faction of Clerks presently do rage against this Decree and said The man was plainly heretical and of a mad minde which having forgot the Lord's word saying All cannot receive this word but who may let him receive it And the Apostle saith If any cannot contain let him marry it is better to marry then to burn Now he by violent compulsion will compel men to live after the maner of Angels and while he denieth the accustomed course of nature he looseth the rains to fornication and uncleanness But if he will continue to execute this Decree they will choose to forsake the Priesthood rather then Marriage and then let him who dispiseth men see how he will provide Angels to govern the people in the Church of God Nevertheless the Pope was instant and by continual missions did accuse all the Bishops as careless The Bishop of Mentz perceiving that it was not an easie work to root out an old custom would walk more moderately and at first gave them the space of an half year to advise exhorting his Clergy to do willingly what they must do at last and to remove both from himself and the Pope the necessity of dealing more severely Then in October he assembleth his Synod at Erdsfurt and urgeth that without any more delay they would now either abjure marriage or leave their service at the Altar They brought many reasons to the contrary to elude the wickedness of his so pressing command When neither reasons nor supplications could have place against the Authority of the Apostolical See whereby he did alledge he was forced against his will the Priests went forth as to advise and their counsel was to return no more into the Synod But some cry It were better to return into the Synod and pull him from his Episcopal Chair before he pronounce his execrable sentence against them and if he were punished with death as he deserves they might leave a notable monument unto posterity that none of his Successors dare put such a calumny upon the Priestly Order This was reported unto the Bishop and he was advised by his friends to preveen the tumult in time Then he sent forth and intreats them to settle themselves and return unto the Synod and he promiseth with the first opportunity to perswade his Apostolical Lord if by any way he can to surcease from the severity of his Decree These things were done ann 1074. The next year the same Bishop held a Synod in October at Mentz where with other Bishops came the Bishop of Curia the Popes Legate with letters and commands unto the Arch-Bishop with threatnings of his Order and Place to compel presently all the Priests within his Diocy to forsake their wives or to dimit the service of the Altar for ever Which when he professed to obey the Clerks which were sitting round about him arose and did so confute him with words and rage against him with their hands and gestures of their bodies that he was past hope to escape with his life So being overcome with such difficulty he resolves to deal no more in this matter but refer it unto the Pope to end it when and in what maner he would by himself So far writes Naucler The Author of Catalo test ver li. 13. calleth this Bishop of Mentz Sigefrid Then such a Schism was in the Church that the people would not send their Priests unto the Bishops but did elect them among themselves and put them in Office without the knowledge of the Bishop whereby the people would prevent the peril of Intrants seeing the Bishop would admit none unless they did swear to live a single life Naucler expresses it thus Upon this disception followed an horrible pest in the Western Church so that Laicks in time of this dissention of the Priests did administer holy things baptise anoint with filth instead of the true and holy Oyl He writes thus as if he thought that none can be lawful Presbyters unless they be ordained by the Bishop or at his command And nevertheless neither the Priests nor the People did think so But of this point more followeth in the next Chapter And hence it appears that both Priests and People did oppose the Popes Decree and that not onely in Germany but in France also Yea Gebuiler a late Papist testifieth that in those times Twenty four Bishops in France and Germany with their Clergy did constantly maintain the liberty of marriage More of this followeth in Clemens 3. The same Pope Gregory commanded all men to abstain from Lent flesh in time of Lent his Successors have pressed it more and more as meritorious of eternal life and satisfactory for sin and under pain of deadly sin In former times had been a Lent or sort of fasting but with liberty and much variety Socrates Hist li. 5. c. 22. saith The maner of fasting usually observed before Easter as all the world knows hath been diversly observed The inhabitants of the princely City of Rome do fast three weeks together before Easter excepting Saturday and Sunday Illyricum all Greece and Alexandria begin their fasting five weeks before Easter and that space they call forty days fast Others begin seven weeks before Easter and in all that while they use abstinence but for fifteen days pausing before every of them and these few days they call Lent So that I cannot but marvel that howbeit they differ in the number of days yet all do call their observations forty days fast Neither is this difference in the number of days but there is a greater diversity in the kindes of meat for some abstain from every living creature some feed upon fish others with fish eat fowls of the air affirming as Moses writes that their original is of the waters others eat neither nuts nor apples nor any kinde of fruit nor eggs some feed onely upon dry bread and some receive not that some when they have fasted until nine of the clock refresh nature with divers sorts of meats Other nations have other Customs the maner and cause are infinite seeing none is able to shew a
was this the Custom of Scotland onely to Govern the Church by common consent of Culdees or Presbyters which in Scripture are called Bishops see § 11. but in the primitive times it was the Custom every where For first They had an Ecclesiastial assembly which Origenes contra Celsum li. 3. calleth a Church Senate for when he compareth the Christian Churches at Corinth Athens and Alexandria with the multitude of other People there he addeth also If you compare the Church Senate unto the Senates of those Cities you shall finde some Senators of the Church worthy to govern any place any Commonwealth established by God but these Senators who now every where do govern have nothing excellent in their maners beyond the common multitude and in like maner if the Church-Magistrates be compared with the Political Magistrates c. And after eight pages he saith Christians do so much as they can first examine the minde of them which desire to be their hearers ere they receive them into their number they try them first privately and when they appear to have made such progress that they are desirous to live honestly then they bring them in by distinct degrees and some are appointed to watch over their lives and maners that if any of them do things unlawful they debar them from the Society and others they embrace heartily if they by dayly progress become better and how severe is our discipline against them which are faulty especially who are defiled with uncleanness our Church casteth them out of our Common-wealth and again when they repent we receive them no other way then as if they were raised from death but after a longer trial then when they were at first received to learn the Religion but upon this condition that because they have fallen they shall thereafter be uncapable of all Dignities and Church-Magistracy So far Origen Hence we see the primitive Churches had their Judicatories and their Rulers and how they did censure the scandalous persons Secondly Who were these Rulers Ambrose teacheth on 1 Tim. 5. saying Among all Nations old age is honorable whence the Synagogue and then the Church had their Elders without whose Counsel nothing was done in the Church which form by what negligence it hath failed I know not unless by the laziness or rather the pride of Teachers while they onely will seem to be something Therefore the Rulers of the Church were not onely Teachers but with them were Elders which were not Teachers and these were out of use in Italy before the days of Ambrose about the year 400. But see whether they were in the days of Cyprian who lived about the year 250. In lib. 3. epist 10. he directeth it unto the Presbyters and Deacons in the beginning he lamenteth that many of the Presbyters were dispersed in time of the persecution and near the end he saith I am sorry when I hear that some walk disorderly and wickedly and jarring with discord even the members of Christ which have openly confessed Christ to be defiled with unlawful lust nor can be governed by the Deacons and Presbyters or Elders that by the bad maners of some few the honest credit of many and good confessors is stained they should fear lest being condemned by their own testimony and judgement they be deprived of the Society of the godly for he is a true and famous confessor of whom the Church afterwards hath not cause to be ashamed but to rejoyce As for that particular which our Com-Presbyters Donate Novate and Curdius have written unto me I being alone can write nothing seeing from the begining of my Episcopacy I have resolved to do nothing by my private judgment for sentence without your counsel and without consent of the people but when by the grace of God I shall come unto you then as common honor requires we shall together treat of these things which are done or are to be done Hence it is clear that though Cyprian was a renowned Bishop yet he never did any thing in point of government by himself or without counsel of Elders and Deacons and without consent of the Church no not to give advice in that that they did require of him and these Elders and Deacons did rule and censure when he was absent and he was sory that the people did not obey their Sentence Whatsoever exception may be taken against the word Presbyter certainly Deacons had place in giving Counsel and the Bishop had not the sole power of Censure This is put out of doubt in the life of Augustine when c. 4. Possidonius Arch-Bishop at the same time shews that he was chosen one of the Presbyters for ruling the Church of Hippon and then c. 5. the Bishop Valerius having experience of Augustin's gifts gave him power to preach and saith Possedo this was contrary to the use and custom of the Affrican Churches and therefore other Bishops did revile him that he had given an Elder leave to preach but the good man was content that the people were instructed seeing he could not deliver his mind so freely as Augustine could because he was a Greek and he knew that the Eastern Churches had that custom at that time Behold a Church with one Bishop no Elders and the Bishop was the only Preacher and Augustine was the first Preaching Elder in the Affrican Churches 3. That the Bishops had not the whole power it is clear as the light if we will believe the writings of the Ancients as is easie to be shewed by many testimonies I will name but a few Basilius surnamed the Great about the year 380 in Moral summ 71. c. 1. expounds the texts 1. Tim. 3. and Tit. 1. Conjuctly of Bishops and Presbyters as having the same office Sedulius when Hen. Oraeus in Nomenclator calleth Presbyter Scotus about the year 440 on Tit. 1. saith Before that factions by instinct of the Devil were in Religion and it was said among the people I am Paul's and I am Apollo's the Churches were governed by the common counsel of the Presbyters then he brings testimonies of Scripture proving as he concludes that among the Ancients was no difference twixt Bishops and Presbyters To the same purpose writes Ierom. on Tit. 1. At greater length and concludes thus let Presbyters know that by custom of the Church they are subject unto him who is their Prelate and let Bishops know that by custom rather then by the Lords appointment they are greater then Presbyters that the Church should be governed in community in Epist ad Evan. 1. he saith Whereas one was chosen to preside among others it was done in remedie of Schism lest each one drawing the Church unto himself it were rent asunder for in Alexandria from Mark the Evangelist unto Heraclas Dionisius Bishops these were in the daies of Ierome the Presbyters do alwaies chuse one of themselves call him Bishop when he is set in a higher degree for except ordination what doth a
intend the Action against a Laick and on the account of this Court they are most attentive unto their own gain and leaving nothing unto the Seculars they usurp upon all men as under their reach Or if any escape this snare there remaineth one jin to catch them to wit a general Rule for the foundation of faith Every Action belongeth unto the Ecclesiastical Court if the Magistrate will not do right or if he delay to do it And if the pretensions of the Clergy had held within these bounds the condition of the Christian Republique had not yet been undone for it had been in the power of Nations and Princes when they tolerably exceeded the bounds of equity to have reduced them by Laws into some tolerable measure as in time of extream necessity it had been done But he who hath laid the yoke upon Christians even he hath taken away all way of shaking off the yoke for after the year 1050. when all the Actions of the Clergy are made proper unto the Bishops Court and so many Actions of Laicks under the pretence of spirituality and almost all others upon the account of the mixt Court do some way belong unto that Court and lastly They have made Secular Power subject unto them under colour of delayed right At last they are come so far as to affirm That the Bishop hath so large and wide power of judging neither by connivance nor grant of Princes nor by the will of the people nor by ancient custom but it is the very property of Episcopal Dignity and essential unto it and gifted by Christ himself And albeit there be extant many Laws of the Emperors in the Books of Theodosius and Justinian and in the Books of Charles the Great and Lewes the Godly and other Princes after them both in the East and West whereby it is clear after what maner at what time and by whom that power was granted and all Histories both Ecclesiastical and Civil do agree in the report of these Grants and Customs and in their causes and reasons nevertheless this so manifest a truth could not hitherto have place and is fallen before a naked contrary and groundless assertion even so far that the Doctors of the Canon-Law have openly declared them Heretiques who will not suffer themselves as blinde men to be led into the ditch Nor do they contain themselves within these limits but they do also add That no Magistrate not the Prince himself may meddle with any of these Actions which are proper unto the Clergy seeing they be spiritual whereof Laicks are altogether incapable And nevertheless the truth was not so unknown but that even at the beginning of this error the learned and godly did oppose it and did convince both the parts of this assertion of manifest falshood First They maintain that the major Laicks are incapable of spiritual things is absurd and impious seeing they are adopted by the heavenly Father called the children of God the brethren of Christ made partakers of the Kingdom of Heaven and worthy of divine Grace of Baptism and communion of the flesh of Christ for what be spiritual things if these be not And if there may be any other should there be any question concerning him which is partaker of these highest and most excellent things as if he were uncapable of spiritual things And they said The minor is as false The proper causes of the Bishops Court are meerly spiritual seeing faults and contracts which belong unto this Jurisdiction if we consider these qualities that the Scripture attributeth unto spiritual things are as far distant from them as heaven is from the earth But the opposition of the better part could not hinder the greater And after the same maner concerning the spiritual power of binding and loosing which Christ gave unto the Church and concerning the exhortation of St. Paul for composing differences among Christians and not appearing before Infidel-Judges by progress of time a temporal throne was set up by many degrees more gloriously then any now or that hath been at any time and in the midst of every Civil Government is another set up no way depending thereon so that they which at first did prescribe the forms of that administration could not possibly imagine such an Idea of a Republique neither is it my purpose to report how they are not content to have attained their aim in building a Court independant any way from the Civil Government and have likewise attained another end unexpectedly and have made up an Empire by a new and Mark a strange Novelty strange opinion which in a moment of time hath made wondrous progress now they ascribe unto the Roman Pope alone which so many Bishops in the space of 1300. years had been purchasing for themselves by so many admired wiles and they made the foundation of his Jurisdiction to be not as before in the power of binding and loosing but a power of feeding and by vertue thereof they hold that all Jurisdiction was given by Christ in the person of Peter unto the Pope alone in these words Feed my sheep I say I have not purpose to speak more of this c. So far in the History of that Synod at Trent Here I add how the Canons began and how they were distinguished The original of Canons into several sorts Ge. Cassander sheweth this in Consultat Artic. de Canonicis saying In ancient time a Monastical life was private and distinct from all Ministery of the Church so that at first they had need of a Presbyter from some other place to administer the Sacrament and thereafter it was granted that one of their Order should be ordained a Presbyter by whose Ministery they did receive the Sacraments And so the Orders of Monks and Clerks were altogether distinct for Monkery as Jerome saith was the office not of a Teacher but of a Mourner But then Religious men in imitation of the Monastical life did also appoint Colledges of Presbyters and Canons where Clerks that were aiming or appointed unto the Ministery and Priests that were already placed in the Ministery should live according to a prescribed Rule which albeit it was a little more free then the Monkish yet was tied to certain Canons hence that life was called Canonical and they who professed it were called Canons and the Society or Colledge was called a Monastery which name continueth in some most famous Colledges And so in some ancient Councils is mention of the Monasteries of Monks and of Clerks a Bishop was Governor of the one and an Abbot of the other Blessed Augustine is said to have been the chief Author of this Institution who when he had gathered a Society of godly men to live without a Town and apart from the multitude of men thereafter was made a Bishop and he would have within his Bishoprick a Monastery of Clerks and Presbyters with whom he might live in a community Some say Urban I. was the beginner of this
payment but all these you speak of you do owe unto God Cap. 22. Man was set in paradise without sin as it were for God and betwixt God and the Divel that he might overcome the Divel by not consenting to his advice of sin and for the excuse and honor of God and for the confusion of the Divel when he who was weaker did not sin on earth though the Divel bade him who being stronger had sinned in heaven without any adviser and seeing man might easily have done so being straitned with no force he willingly upon onely perswasion did suffer himself to be overcome at the will of the Divel and contrary to the will and honor of God Now judge thou if it be not contrary to the honor of God that man be reconciled unto him with the contumely of such dishonor against God unless first he shall honor God by overcoming the Divel as he hath dishonered God when he was overcome by the Divel Now the victory must be such that as he being strong and immortal in power did easily consent unto the Divel to sin whereby he justly fell under the punishment of mortality so being infirm and mortal as he made himself by the difficulty of death he should vanquish the Divel that he commit no sin which possibly he might have done so long as he is conceived from the wound of sin and born in sin and because this is reason and seemeth impossible learn one thing more without which man is not reconciled in righteousness and yet is not impossible Cap. 24. You have sought a reason now hear a reason I deny not that God is merciful he saveth man and beasts but we say of this highest mercy whereby he maketh man blessed after this life that he should give this mercy unto none but onely unto him whose sins are forgiven and this forgiveness should not be granted but by payment of the debt which is owed for sin according to the greatness of the sin I think I have proved this sufficiently before Now if you ask How can man be saved seeing he is not able to pay what he oweth nor can he be saved if he pay it not or how can we maintain that God who is rich in mercy cannot shew his mercy above the reach of mans understanding I say you shall ask this question from them who believe that Christ is not necessary unto the salvation of man let them in whose person you do speak shew what way a man can be saved without Christ and if they cannot do it let them not jeer us any more but come and joyn with us who do not doubt but man may be saved by Christ or let them despair that this can be done any way and if this be horrible unto them let them believe in Christ as we do that they may be saved c. This is a taste of these books concerning the reasonableness of mans salvation by Christ and of the doctrine professed in the days of Anselm 10. Some things are remarkable in the conversation of this Anselm he Contentions betwixt Kings and a Bishop fell at variance with King William II. he sheweth the causes in an Epistle unto Hugo Bishop of Lions First He would seek a Palle from Pope Urban and the King would not suffer him seeing he did not acknowledge Urban for Pope Secondly Then Anselm craveth that a Synod of the Nation might be called for reformation of some abuses in the Church or that the King would cause some things to be amended which in his judgement were wrong the King did refuse both Thirdly The King required from the Bishop some Lands non parvas which Lanfrank had in possession for the use of Soldiers and sub occasione cujusdam voluntariae justitiae and at that time the Soldiers were dead without children The Bishop refuseth to render the Lands unto the King nor will he placitare acknowledge the King for them In these particulars he asketh Hugo's advice and for his own opinion he declareth that seeing according to the decree of Rome the Pope may deprive him if he seek not his Palle within a year and seeing the King is the Advocate of that Church and now himself is the keeper of it if he would consent unto the King in giving away these Lands or in paying for them his Successors were to be prejudged in time coming therefore he chooseth rather to suffer the King's violence and forsake his Bishoprick In an Epistle unto Pope Paschalis he repeateth the same causes and sheweth that all the Bishops of England did advise him to obey the King and he would not for respect unto the Apostolical See and in time of his banishment the King had taken all his goods and the revenues of the Bishoptick so that he was necessitated to live by the liberality of the Bishop of Lions and he saith that some had advised him to excommunicate the King but the more prudent rectum habentes consilium had disswaded him because he could not be both party and Judge and he was advertised by his friends about the King that the King would contemn his excommunication So far there The ancient Historians write that this William turned Monasteries into Parks and places of pleasure and robbed Churches for his private gain and often said The bread of Christ is sweet unto Kings In the year 1100. when he was hunting in a new Forest a Soldier whether by chance or of purpose it is uncertain killed him with a dart that he died immediately Pa. Iovi in Angl. Reg. Chron. His Brother Robert was then at Jerusalem and the yonger Brother Henry was crowned He wrote unto Anselm excusing himself that necessity had moved him to accept the royal blessing from another Bishop and inviting him to return and so Anselm did return But their peace stood not long time Pope Paschalis wrote unto Anselm that it was decreed in his Consistory that no Clergy-man should do homage unto a Lay-man nor receive a Church or any Church-benefice from the hand of a Lay-man because it is the root of Simony Upon this advertisement Anselm would accept no presentation from the King and he degradeth all the Bishops and Abbots whom the King had promoved The King said unto him I have as great liberty in my Kingdom as the Emperor hath in the Empire and whosoever violateth the custom of the Realm is a Traitor and enemy unto me Anselm fled away again to Rome and when he was returning with warrant of Paschalis the King's Attorney meeteth him in Flanders and in his Masters name forbad him to enter the Land unless he would faithfully promise to keep all the customs both of his Father William and his Brother Mat. Par. in Hen. 1. At that time they were reconciled Again when Gerard Bishop of York died Henry giveth that See unto his Chancellor Thomas Anselm will not consent unless he will acknowledge him as the onely Metropolitan and he chargeth him to give
recovered many Lands which his Ancestors had lost The Venetians took sundry Islands in the Archipelagus from him and from that time they keep Creta Pe. Maxia when he was sick he calleth his friends and The speech of a dying Emperor Nobles together and setting his yonger Son Manuel before them he said I had other hope then now you see O Romans when I came into Syria I thought to have gone beyond the limits of my Ancestors and to have washed securely in Euphrates and to have seen the river Tigris and to have subdued all the adversaries about Cilicia or who have made apostasie unto the Agarenes and I thought to have like an eagle this may seem a presumptuous word flown into Palaestina where Christ having stretched forth his hands on the Cross hath by his death restored the ruine of our nature and by his drops hath united all the world and to have gone up unto the mountain of God as the Psalmist speaketh and to have stood in that holy place and to have invaded the enemies round about it as sometimes the Barbarians had taken the Ark so they have often taken the Lord's sepulchre But because I am disappointed for what cause the Lord knoweth I can do no otherwise nor am I unwilling to yield unto the things which ye see approaching for who is wiser then God who shall fathom his minde or change his judgements by adding or impairing for the thoughts of men are changeable but God's purpose is not vain or variable And seeing God hath bestowed many benefits on me yea which scarcely can be told in your audience as my witnesses I with a thankful heart do proclaim the bountifulness of God toward me My Father was Emperor I have succeeded in the throne and have lost nothing that I received but whether I have encreased the talent which God hath committed unto me I leave that to the censure of others howbeit without offence and ostentation but to the praise of God's miraculous providence I may say this Both West and East have seen me in arms I have not been afraid of the Nations in both the Continents short while was I in my Palace I have spent my time for the most part under pavilions and have delighted under the vault of heaven this Land where now we are encamped hath seen me twice for a long time the Persians and Arabans have neither feared nor seen a Roman Army but as it hath pleased God they have given over many Cities unto us his servant which as yet we do possess and they do obey our commands God grant that I who have fought for Christian people may attain the eternal inheritance which the humble and those who are accepted of God shall possess and the same God give strength and success unto your indeavors against these bloody people which call not on the holy name of our God And so it shall be if you acknowledge that the success is in the hand of the most High and by his blessing ye shall have a Governor who shall not be cruel vain-glorious sullen nor a slave to his belly or who cannot be drawn from his palace more then a painted image from its colours for as is the disposition of the Ruler so are all things almost ruled seeing he hath a great influence on them if he be naughty they decay or if he have spirits they do flourish because as David teacheth God blesseth the godly and with the froward he dealeth frowardly And seeing I am to speak of the Successor of the Empire after my death which now inevitably approacheth I wish ye may hearken unto me To shew how the Empire came unto me it is not more necessary to declare then to hold up a lamp at noon for seeing ye have consented unto the Father's will and ye are equally affected toward my Sons being ready to obey one of the two Isaacius and Manuel and they also have submitted themselves unto my will It is true Nature is wont to bestow the Government on the eldest but I have observed that in designation of Kings God hath often taken another course Ye know that Isaac was yonger then Ismael Jacob came forth after Esau Moses was yonger then Aaron David was the yongest of his Brethren and many more for God is not a respecter of persons after the maner of men nor judgeth he by years but he regardeth the frame of the heart and especially humility and meekness And therefore in many occurrents I have not followed corrupt nature but despising the custom thereof in more weighty affairs I would rather follow God who is free from all depraved affection Now if without all scruple the Government were to be given unto my elder Son Isaacius it were needless to speak of their conditions but seeing I incline unto my yonger Son Manuel to prevent the wrong suspitions of the vulgar sort that I do prefer the yonger before the elder through affection rather then judgement it is requisite I speak a word of my motives There is no more unity of affections then of forms which have great variety though we all are men equally some are thus set and all do not take pleasure in one thing seeing otherwise neither God would accuse any of us nor could we be blamed one by another for we would all be necessitated unto the same conceits and follow the same purposes So my two Sons though they have one Father yet have they not the same minde albeit they both be eminent in strength of body comliness of countenance and gravity of carriage yet unto me it seemeth that Manuel is fitter for the Government for Isaacius hath been tasty in my sight often and being commoved upon a light occasion could not rule his passion and such anger is a great enemy to wisdom yea hath undone many otherwise good men But the other besides a multitude of other vertues which Isaacius also hath can yield at a time and follow the command of reason and therefore seeing in the uprightness of heart which the King and Prophet David doth commend we think men should obey a judicious minde rather then a strong hand I have determined that Manuel shall be Emperor wherefore accept ye the yonger man as Emperor ordained of God and entring into Government by my sentence as ye have many predictions that he is advanced and ordained of God which if ye will consider ye shall finde that I have not without reason designed him to succeed unto me but hereby have answered unto his vertue c. Nice Choniat Annal. 2. CONRADE III. the Sister-son of Henry V. and Duke of Suevia strove for the Empire but many Papalines in Germany as they had been enemies to Henry were against him and Pope Honorius causeth Lotharius Duke of Saxony to be chosen Emperor and he prevailed and was Crowned by Pope Innocentius He subdued many Cities in Italy which had usurped liberty as also he overthrew Roger King of Sicilies he drove him out
called Waldenses Josephini Peronistae Arnoldistae and because they joyned with the hearers of Peter Bruse they were called Petrobrusiani Henriciani and because the Heresie of the Manachees waxed about that time as was touched in the former Century in France and Italy some through malice and others through ignorance called them Manichees Gazari c. When they were thus scattered by persecution the Church of God was gathered for they were persecuted by the Bishops Arelaten Narbonen Aquens and Albinen and some suffered constantly and others fled so that Popliner in Hist Francor lib. 1. whom Genebrard in Chronol lib. 4. testifieth to have told all things simply according to truth of History saith of them About the year 1100. maugre all Christian Princes they spread their doctrine little differing from the Protestants at this day not through France onely but through all the bounds of Europe almost for the French Spaniards English Scotch Italians Dutch Bohemians Saxons Polonians Lithuanians and other Nations defended the same stubbornly until this day saith he Reynerius an Italian Inquisitor under Pope Innocent III. in his Book Contra Haeret. cap. 4. printed Ingolstad An. 1613. writeth of them thus Among all the Sects that ever were or now are none is so hurtful to the Church as these poor men of Lions for three causes First Because it continueth longest for some say it hath been from the days of Pope Silverster I. and others say from the days of the Apostles Secondly Because it is most general seeing there is no Nation where it spreadeth not Thirdly Whereas all others are conjoyned with blasphemy against God this Sect of the Leonists hath a great shew of godliness for they live justly before men and believe all things concerning God and all the Articles of the Creed onely they blaspheme the Roman Church and hate her and the multitude is ready to accept such things This testimony giveth occasion to search deeper for their original All Historians almost agree that Peter de Waldo lived about the year 1150. and that these were called by those foresaid names the difference is Poplinerius saith The Waldenses were about the year 1100. Sigonius de Regno Ital. lib. 9. saith Eriald did persecute the Patareni in Millain about the year 1058. And Reynerius saith No Heresie continued longer time But from the year 1150. until the year 1215. when Reynerius lived is not so long a space as some Heresies have waxed yea he expresly saith that some bring their original from the days of the Apostles Wherefore it may well be said That some of that profession had been in all ages to whom the Waldenses did associate themselves Among them were the Henriciani Berengarians Bertram c. Reynerius speaketh of their number saying None durst hinder them both for the multitude and power of their abettors I was oft present in the Inquisition and at their examinations there were accounted forty Churches defiled with this Heresie and in one Parish they had ten Schools So he Gretser a Jesuit in Prolog contra Valden saith It may be truly said to have waxed because scarcely any Countrey hath been free of this pest and it did so spread it self into sundry Provinces Trithem in Chron. Hirsaug and after him P. Mornay in Myster say If any of them had been passing from Colein to Millain he did lodge in one of their houses every night as they marked their houses above the doors that their own fellows might know them Vernerus in Fascic tempor aetat 6. sheweth their condition saying Of old the Catholique faith was oppugned by mighty Princes by subtil Philosophers and sly Hereticks and other men of note but in those days it was not a little quelled by contemptible Laicks and most poor Idiots to wit as the Apostle saith God hath chosen the foolish things of the world to confound the wise Again Vernerus saith Yet there were some most subtil persons who endeavored to maintain the Heresie of the Waldenses And Jac. de Rebiria cited in Catal. test ver lib. 15. saith Because they who were called Priests and Bishops at that time were almost ignorant of all things it was easie unto the Waldenses being most excellent in learning to gain the first place among the people some of them disputed so accurately that the Priests permitted them to preach publiquely As for the continuance of this Heresie as the Romanists call it in following times we are informed by testimonies both of Papists and Protestants Orâ— Gratius in Fascic rer expetend having inserted the confession of faith which they sent unto the King of Hungary An. 1508. saith It differeth not much from these things that are now taught by some meaning Luther so that these may seem to have learned from the others And he admonisheth ingeniously that the Waldenses may be better known from that confession then by the Catalogue of Hereticks set forth by Bernard de Lutzenburgh Iohn Naucler in Generat 47. saith The Hussites followed the Sects of the Valdenses Ia. Thuan ad An. 1550. writeth more fully saying Peter de Valdo leaving his Countrey went into Belgio and Picardy as it is now called finding many followers he passed thence into Germany abiding a long space in the Cities of Vandalia and lastly he setled in Bohem where to this day saith he they who embrace that doctrine are called Picards His companion Arnold took another course into Aquitania and abode in Albium whence were the Albigei who quickly went among the Tolosates Ruteni Cadutci King Lewes VIII would have killed the Albigenses if he had not been taken away by sudden death albeit from that time they were scattered hither and thither yet always arose some to hold their doctrine on foot as John Wickliff in England John Huss and Jerome of Praga and in our time when the doctrine of Luther was received with the applause of many the residue of them who were scattered every where did gather and with the name of Luther were encouraged namely about the Alpes and when the Waldenses in Merindol and Cabriers heard of what was done in Germany they were glad and sent for some of German Teachers and then they shew themselves more then they had done before And after three pages Edit Offenbach An. 1609. he saith The Caprienses were at that time molested with wars by them of Avenion and in the common danger they wrote the sum of their Religion agreeing almost with the doctrine of Luther and they presented it unto Francis I. and he sent it unto Ja. Sadolet Bishop of Carpentoract who was of a pious and meek disposition and received the suppliants bountifully what things were spread of them besides those heads he declareth ingeniously to have been forged through envy and to be meer lyes as he knew by Inquisition that he had taken of them before And Serrarius in Trihaeres saith Who to day are Calvinists were anciently Berengarians Wendelstin in praefa in eod can Decret printed An. 1525. saith The Lutherans are
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
would contentiously defend his error by and by it should by these Legates be deferred unto the audience of the other Sisters and if by Letters Canonically written that Sister could be reduced unto the harmony of wholesome doctrine it was well but if not a general Councel might be assembled 2. The Empire was translated from Rome to the East and then it was ordained by 150. Bishops assembling in this City when blessed Nectarius was ordained Bishop of this See after the condemnation of Maximus Ennius who was infected with the contagion of Apolinaris then it was ordained I say with consent of the most godly Emperor Theodosius the elder that as old Rome had obtained from the holy Fathers in former time the first place in Ecclesiastical causes so then new Rome for the honor of the Empire should have the Ecclesiastical precedency after her and should be called as the second Rome so be called and be the second See and should preside all the Churches of Asia Thracia and Pontus and treat of all Church-affairs and determine them by her own Authority And then such Legates Wardens of the Catholique faith as were sent to Alexandria and Antiochia were sent also into this Royal City and likewise from hence unto them for the same ministery that they all might teach the same and differ in no point of truth 3. When the Empire was divided the Bishops were also divided the decrees of the Roman high Priest that were established in their Councels without the Greeks let these Bishops which belong unto him look unto them As for these Councels which in these days they hold how should we imbrace their decrees which are written against our knowledge For if the Roman Bishop sitting in the high throne of his glory will thunder against us and as it were from above throw his commands and will judge of us and our Churches not with our counsel but at his own pleasure yea and will Lord it over us what brotherhood or what fatherhood can be in this who can patiently endure it for then we might be called the very slaves and not children of his Church And if this were necessary and so grievous a yoke were to be laid on our necks none other thing followeth but that the only Roman Church should have that priviledg which they hunt after and she shall make Laws unto all others and she her self be without Law and so be not a pious mother of children but an imperious Lady of slaves To what purpose then were the knowledge of the Scriptures the studies of learning the doctrine and discipline of teachers and the noble wits of the wise Greeks the onely authority of the Roman high Priest which as thou sayest is above all turneth all to nothing Let him be the onely Bishop the onely Teacher the onely Commander and let him onely as the onely Pastor answer unto God for all things that are concredited unto him onely But if he will not have fellow-laborers in the Lord's vineyard and if he be exalted in keeping his primacy let him glory in his primacy but not contemn his brethren whom the truth of Christ hath begotten in the womb of the Church not unto bondage but unto freedom For as the Apostle saith We must all stand before the throne of Christ that every one may receive as he hath done whether good or ill He saith All though he was an Apostle he excepteth not himself he excepteth no mortal He said All he excepteth not the Roman high Priest Nor is it found in any Creed that we should believe specially the Roman Church but rather we are taught every where to believe that there is one holy Catholique Church These things speak I of the Roman Church with your favor which I do reverence as you do but will not follow absolutely nor do I think that she should be followed in all particulars whose authority thou hast propounded unto us as so excellent that we must forsake our own customs and receive her form and change in Sacraments without examining by reason and without authority of Scriptures but we as blinde men should follow her leading us whither she willeth by her own spirit which how safe or honorable it is for us let both the Latin and Greek Sages judge 4. Thou sayest that the Lord said unto Peter alone and not unto all the Apostles Whose sins ye forgive and what thou shalt binde on earth But it is believed that the Lord said that not unto Peter onely but indifferently unto them all with Peter or to Peter with them all Nor did the holy Ghost come down on Peter onely at the Pentecost but the Lord sent him unto them all in a like gift and in a like measure as he had promised therefore we do so acknowledge the power to be given of the Lord and received by Peter that we think the Authority of the other Apostles should not be minced seeing certainly they all equally without any prejudice of another or usurpation as truly meek and lowly in heart did receive the same holy Ghost and by the same holy Ghost did receive the same power of binding and loosing nor can we think that the priviledge was given unto Peter onely which is common unto them all by the Lord's gift therefore we may not take from others which have the same power and ascribe unto one the Authority which is common to them all Let Peter as the twelfth Apostle be honored so that the other eleven be not excluded from the Apostleship which certainly they did receive by an equal and not different dispensation not from Peter but from the Lord himself even as Peter did 5. I grant there have been many heresies in Constantinople but there also were they extinguished as the heresie of Arrius in the days of Constantine the root of them all was Philosophia which was planted in Constantinople and which the learned have abused So heresies have been condemned in the Churches of Calcedon Constantinople Ephesus Antiochia and Alexandria and it was commanded that none should any more plead for these heresies But now in this City are no heresies As for Rome haply no heresies began there because they were not so witty and subtil nor were they such searchers of the Scriptures as some here and as the vain wisdom wherewith some among us were miscarried into heresies is to be condemned so the rudeness of the Romans is to be commended whereby they said neither this nor that of the faith but with an unlearned simplicity did hear others which seemeth to have come either through too much sloth in searching the faith or through slowness of judgement or that they were taken up with the multitude and weight of secular affairs Catal. test verit lib. 15. The Reader may judge of this reply unto these objections and by these particulars understand what the Greeks did judge of the particulars that are omitted It seemeth the Romans would wipe away that jeering blot in the last
received a universal nolumus Therefore the Pope sent two Minorites Arlotus and Mansuetus with some Bishops and with full power to exact tenths of Benefices to absolve for money all perjured persons all convicted of adultery sodomy c. Whereupon an old woman in the Church oâ— St. Alban is said to have seen a fearful vision and heard a voice crying thrice Wo wo unto the inhabitants of the earth Matth. Paris ad An. 1259. saith This was not a dream but a fearful threatning from heaven This Alexander added unto the Decretals and turned the ancient Temple of Bacchus to the service of St. Constantia He sat seven years 8. URBAN the IV. Patriarch of Jerusalem a French man never entered into Rome because of factions Because the Ancestors of Conradin King of Sicilies had been adversaries unto former Popes he sent unto Lewes King of France requiring to send his brother Charles Duke of Aniow with an Army to expel Manfred and his pupil Conradin and he will give him and his heirs to the fourth generation both Sicilies in fee as the inheritance of the Church Lewes prepareth an Army but Urban saw it not He ordaineth the feast of the Rood or Cross Pol. Virg. de inven rer lib. 6. cap. 8. as also The feasis of the Cross and Corp Christi the feast of Corp. Christi upon this occasion as Onuphrius writeth A Priest was saying Mass in urbe vetere where Urban was residing and doubted of the transubstantiation as he was holding the hostie in his hand hot blood dropped down and coloureth the Corporale Urban taketh this as a true miracle and ordaineth the second Thursday after Whitsunday to be kept holy for confirmation of transubstantiation as also he commandeth the bread should be adored and the Corporale should be carried in the procession that day It is no wonder to see men believe lyes and deceive others Onuphrius testifieth in the same place that a Nun Eva did bleed in that Mass he saith It was a common report and calleth it a fable Io. Bale ex Arnol. Bost pe premonstrat sheweth how Urban appointed that feast at the request of a Nun Eva which had been acquainted with him and did alledge that she had seen a vision for institution of such a feast And the same Bale hath an Epistle of Urban unto her concerning that feast both long and impious Whatsoever was the occasion we may say with Po. Virg. lo. cap. 1. feasts were heaped upon feasts for very small causes and we scarcely know whether it was profitable seeing it is manifest the maners of Christians are become such that if it was profitable unto Religion in former times to appoint them it is now more profitable to abolish them Urban sat three years 9. CLEMENS the IV. of a Lawyer in the Court of France was made Bishop of Podio and at last Pope In his time Charles Duke of Anjow overthrew Manfred and Conradin as followeth and at Rome was Crowned King of both Sicilies and Jerusalem upon these conditions 1. He shall pay yearly four thousand crowns to St. Peter 2. He shall never accept the Empire although it were offered unto him unless he be pressed by the Pope Whereby the intention of the Conclave is manifest that they sought by all means to bring the Empire low to the end they might the more easily lift up their heads The Guelphs then did insult over the Gibelines Clemens sat three years and died in Viterbio and had given order to bury him in a Cloister of the black Friers and so would many of his Successors for the honor of that Order The Cardinals could not agree in the election for the space of two years and nine moneths many strove for it and so great was their prertinacy saith Naucler that neither the fear of God nor prayers of men could move them at last by procurement of Princes especially of Philip King of France they agree to choose one not as yet named So Theobald Viscount of Placentia and Bishop of Leodium being then Legate with Edward Long-shanks in Syria was chosen upon advertisement he made haste into Italy This was 10. GREGORY the X. who never saw Rome In his first year he summoneth a Councel which they call the XIV general Councel at Lions and was held An. 1274. He calleth four Bishops from Germany four from France four from England two from Spain from Sicily the Kingdom of the Church Hungary Dacia Bohem Poland Suionia Norway and Scotland from each of these one Bishop Spotswood in Hist lib. 2. ex Scon. lib. 10. cap. 34. saith There were two Patriarchs Cardinals 15 Bishops 500 and 1000 mitred Prelates besides the King of France the Emperor of Greece and many other Princes The first proposition was for the holy war and for it they decree that a tenth part of all Benefices in Christendom the priviledged Churches not excepted should be paid for six years that all Penitentiaries or Confessors should urge offenders to assist that holy business with their wealth and riches and that every Christian without exception of sex or quality should pay a peny yearly during that space under pain of excommunication 2. For remedying abuses in the Church it was ordained 1. That no procurations to Bishops nor Arch-Deacons unless they do visit the Churches in their own persons Here is still a postern for the Bishops 2. No Church-man should possess more Benefices then one and should reside at the Church he retaineth 3. None of the Clergy shall without the Pope's licence answer the impositions which shall be laid upon them by any Prince or State 4. The Mendicant Friers shall be reduced to four Orders the Minorites Predicants Carmelites and Hermites of St. Augustin who shall continue in their present estate until the Pope shall otherwise think good 5. A prohibition was made to advise or admit any new order besides these named Some other Acts of less moment were passed whereof the extract under the hands of the publick Notaries were sent unto this Church saith he but all these Statutes turned in a short time into smoke pluralities being of new dispensed with the clause of Non obstante which then first came in use The Orders of Friers and Monks were restored one by one the Cistertians redeemed their liberty by payment of 500000 marks the Bernardines paid 600000 crowns and other Orders made their composition Whereby it appeareth that the Statutes which were enacted were onely devised to raise sums of money and not of any purpose to redress these abuses They did profess at that time that upon these charges alone they would redeem Asia and Africa from the Turks Saracens and Barbarians and for this effect the Emperor Rodulph gave unto the Pope Bononia and the revenue of Romandiola which paid yearly 700000 drach of gold Howbeit Gregory died the next year yet these taxes were paid In that Councel also Canons were prescribed for the maner of electing the Pope especially that the Cardinals
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
thus and another the contrary the people knew not what to believe And albeit the Popes did tolerate them so long as they stood for the triple Mitre yet hence we may understand one main cause why some Bishops and Princes did be wail the confusion in the Church and after that time wish and cry for a Reformation To this purpose hear how A contest betwixt the Bishops and the Friers â—e Soave in Hist Con. Triden lib. 2. reporteth the contest betwixt the Bishops and the Generals of the Friers On the one side the Bishops did complain that albeit Christ had commanded to teach the people his doctrine and that could be no other way but by publick teaching in the Church and to the end sufficient men might be provided to teach the people this charge did properly belong unto Bishops as the Apostles at first shewed the way and the holy Fathers did follow yet this charge of so great importance was taken from the Bishops that no footsteps thereof remain and that by giving of priviledges and this is the cause why all things become worse and worse because Christ's institution is changed The Universities had immunity that a Bishop cannot know what they are teaching the power of preaching is given unto the begging Friers so that they are free from the Laws of Bishops and will not let them see what they are doing and so Bishops are robbed of the chief part of their office And in the contrary they which at first were appointed onely to be wail the sins of men and which by express and severe threatnings were forbidden to teach or preach have now usurped or as a gift do possess that office as their peculiar onely in the mean time the flock wanteth a shepheard and hireling too for these vagring preachers which skip from one City to another cannot understand either the necessity of the people or the capacity of their mindes and far less the opportunities of teaching and edifying them so as a constant Pastor might who living continually with his flock hath more experience of their infirmities and necessities Moreover these preachers have not such an aim to edifie the people but to bring alms to their own advantage or of their Convent and to the end they may make their purchase the more liberally they look not to the salvation of souls but onely to their own advantage by flattering delighting and following the affections of men and the people learn instead of the doctrine of Christ nothing but news or certainly vanity The onely remedy of all these evils is that these priviledges and exemptions be discharged and the charge of teaching and preaching be restored unto Bishops and of chusing others to be their helpers in that work On the other side the Generals of the Friers said When Bishops and Curates had neglected their pastoral work so that in many ages neither preachings were heard in Churches nor teaching of Divinity in Schools at last God did raise up the Orders of begging Friers to repair the defect of that necessary office which they had not usurped but had obtained by the gift of the supream Pastor and seeing it belongeth unto him chiefly to feed the flock it is an injury to aver that whom he hath appointed to supply their defects who according to their office should have had care of the flock and had forsaken it and medled with the harvest of others but it is rather true that unless they had so done in love and charity there had been ere now no remembrance of Christ's name and therefore seeing for the space of three hundreds years and upwards they have waited upon this work to the manifest benefit of men and by just title of the Roman high Priests gifts and prescription of so long time this is their office the Bishops have no reason to move any controversie or pretend the custom of ancient time for recovering the office which they had forsaken for so many ages And what is objected of their enlarging the Monasteries or seeking their own gain it is a meer calumny seeing of the alms they did reap nothing but meat and clothes and what was over was employed to the service of God in saying Masses or in building and decoring Churches for the benefit of the people and therefore the offices which have been exercised by these Orders in the holy Churches and study of Divinity which scarcely can be found without the Cloisters of Monks they may justly claim as their own and should be continued with them seeing hardly can other sufficient men be had So far there If we compare these two discourses and consider how truly the first describeth the latter times and the other painteth forth the preceeding time we may understand the miseries of the Church and what need there was of Reformation 3. It is said before that Pope Innocentius the III. made a Law that the The beginning and rise of Cardinals election of the Pope should appertain unto the Cardinals onely whereby their grandure did wax mightily I will not say that this was a novation and a change of the election of the Bishop of Rome but now it is time to speak of their beginning and increase of their honor and that in the words of Romish Authors The Jesuit Azorius saith Some bring their conception from Gregory the I. and some from Silvester the I. and some from Marcellus Bellarm. de Cleri lib. 1. cap. 16. alledgeth that there is mention of Cardinals in a Councel at Rome in the days of Pope Silvester the I. but then as Spalatin de Repu Eccles lib. 4. cap. 5. § 11. hath observed ex Grego Regist Epist Cardinalis was no other but fixed and ordinary and it was opposed to vagrant and titular Bishops and Priests whereas now saith he for the most part or rather all Cardinals are but titulars and none of them hath an ordinary or setled charge Ibid. § 32. Bellarm. loc cit saith also The office of Cardinals consisteth in three particulars 1. Is the office of a Bishop or Priest or Deacon 2. The election of the Pope 3. It is to assist the Pope always In all these saith he they have their original from the days of the Apostles but he proveth not well When Pol. Virg. searcheth the invention of things he passeth not by the invention of Cardinals in li. 4. ca. 9. Pope Marcellus saith he from among the twenty five Parishes that were then at Rome appointed fifteen of them to be Cardinal or as they call them improperly Mother-Churches and the rest were but Chappels or Oratories for the use of baptism and burial and this is the very beginning of the Order of Cardinals and long after to be a Cardinal was no other thing but to have the care of souls That which followeth is commanded to be blotted out by the Index expurgatorius Printed at Antwerp An. 1561. pag. 70. But afterwards when Pope Boniface the III. obtained from the Emperor
the valiantness of his Father and Grandfather Pope John said Solomon's Son was not very wise So he rejected them both and alledged that according to former Acts of his Predecessors now he was Emperor Wherefore wars continued eight years and John proclaimed against them both alledging that the Imperial Crown is the gift of the Pope since it was decreed that the Germans may elect their King but then he is Emperor when the Pope of Rome who is Father and Prince of all Christendom doth approve him and when the Electors cannot agree none is King but the Bishop of Rome governeth at his pleasure even as the soul should command the body by whose benefit it liveth and so shall the world be well ruled when profane things are subject unto spiritual ...... For these causes seeing two are chosen .... and neither of the two seemeth worthy unto us said he we command that within three months they both renounce c. The most did follow Lewis At Frankford was a frequent Diet of the Princes and all the Electors Frederick was a captive there many things were decreed for the honor of the Empire and that Lewis should provide that the liberty of Germany be not turned into bondage and whosoever will maintain the Acts of Pope John is an enemy of the Republick Immediately Otho Bishop of Carintha and Lambert Bishop of Tolouse the Pope's Legates were expelled out of Germany All the Bishops Prelates Priests and Monks obeyed the Decree only the Dominicans inclined sometimes unto the Emperor and sometimes unto the Pope By Authority of that Assembly an Act was A description of the Pope published that is in Aventin lib. cit The heads are Christ the Savior our Lord and God and his chief Apostles Peter Paul James and John have foretold that perillous times were coming after their departure and they have sorewarned especially that we should beware of false Christs false Apostles and false Prophets who are so called from the lyes of their feigned Religion terming themselves Priests when they are the messengers of Antichrist their insatiable thirst of honor and money their letchery and pride being most manifest bewray them we deny not but confess sincerely that our times cannot endure any censure ...... long custom prevaileth above truth indignation breaketh our silence seeing from Heaven we are set in the highest watch of human affairs we cannot be silent lest we prove to be dumb dogs that cannot bark as the Prophet speaketh although we cannot drive away the wolves because of the iniquities of the times yet it is our duty to resist them and declare who they are although we cannot prevail against them lurking under sheeps skins as we would yet it is in some measure sufficient unto those who cannot attain to have a willingness to do Then they apply unto John shewing how that he vexed the Church of Christ and compelled Christians to draw their swords against Christians and brought people into a custom of perjury rebellion and conspiracies and they add Neither can Christians keep peace when God giveth it they are so troubled with this Antichrist so great is the madness of this man or rather Satan that openly in Assemblies he proclaimeth his wickedness as if they were good works When Christian Princes are at variance then indeed he is Priest of Rome the great Priest then reigneth and domineereth when all things are wasted with jars and broils and his power becometh terrible he might have most easily restored peace with one Letter but he hath no will that peace be among us yea by him rather was the discord increased he feigned now to favor Lewis and then to love Frederick as each of them was weaker he promised his aid unto the weaker he did purposely invite both unto the Coronation and gave fair words unto both when they were ready to have agreed he peswaded them unto Arms all these things he doth craftily that when we are undone by intestine wars he may destroy the Empire and possess Castles Towns and Republicks ....... When he is capital foe and publick enemy yet he will be Proctor Witness and Judge in his own cause .... what he pleaseth he judgeth lawful ...... he assumeth the spirit of Satan making himself like unto the most High and suffering himself to be worshipped which the Angel forbad John to do and his feet to be kissed after the manner of Dioclesian and Alexander two most cruel Tyrants ..... Those Popes have thrust Caesar out of Rome and Italy and Christ out of the Earth they permit the Heavens unto him and have taken Hell and Earth unto themselves and they will be believed not only called gods of the earth and of men as if they reign over the souls and tongues or as if they had divided the Empire of the world with Jupiter how contrary are these things Crucified and Supream power a Soldier and a Priest an Emperor and a Pastor ..... he is the two headed Beast who is Augustus and the great high Priest as we read of Nero Decius c. Then they refute the particulars of the Pope's Bull finally concluding If he be not the Antichrist certainly he is his forerunner from whom we appeal unto the Christian Senate of the world This Apology of Lewis prevailed even among his foes that the Earl of Tirolis and some others dealt for peace between Lewis and Frederick Lewis had the other captive and he set him at liberty on condition that he should renounce the title of Emperor and within few years he died Then Lewis was sole Emperor and he went into Italy An. 1327. being invited by the Gibelines to aid them against the Gwelphs and he exercised the Imperial Authority where he came therefore the Pope excommunicated him Platin. But Tho. Couper in Epist saith He was accursed because Udalrick the Emperor's Secretary without the Emperor's knowledge in an Epistle had called the Pope the Beast rising out of the Sea The Emperor did often profer a treaty of peace but the Pope would not hear of it Many learned men both Divines and Jurists of Bolonia and Paris wrote then against the Pope as followeth When Lewis could not obtain confirmation from the Pope he entred into Rome and was received gladly he and the Empress were crowned by Stephen Colonna Vicar of Rome with full consent saith Platin. of Nobles and Cardinals The City was then governed by their own Citizens under the title Vicars of the King of the Romans Plat. in Iohan. There he assembled a very frequent Synod and declared more fully 1. What wrongs he had suffered from Jac. de Cadurco alias Pope John the XXII or rather the mystical Antichrist said he and Abiathar who had followed Absalom against David And he did not only thus complain but also the Orators of the Armenians and other Nations against whom John had covenanted with the Turk 2. He shewed what Authority other Emperors had exercised against the Popes when they were found vicious
Law of God unto the Gospel and to Councels that have been approved by the inspiration of the holy Ghost and unto good human Laws whatsoever is found to have been attempted by men in government of the world contrary unto these let it be amended and reformed and therefore away with all abuses customs dispensations priviledges and exemptions that are contrary unto them 2. Let the Popes conform themselves their works and words unto divine and human Laws and give unto their inferiors an example of things that should be done or if they will shift from those Laws and domineer rather then provide for their Subjects their honor is puft up with pride and what was ordained for concord is turned to dammage 3. It cannot be denied but the Roman Church in many things hath strayed from the primitive institution and from the minde of the holy Fathers Councels and Decrees even so far that the first institution is forgotten but they should prefer the truth of the holy Scriptures unto all custom how ancient soever it may seem to be 4. The Pope should not suffer causes to be lightly brought from other Provinces unto his Court now all order is confounded the Pope giveth Benefices before they be vacant and the proverb is to be feared as too true He who coveteth all loseth all Here he inveigheth at the promotion of strangers who are blinde leaders of the blinde when they know not the language of their flock And against Simony which reigneth said he in the Court as if it were no sin Against the plurality of Benefices and pensions wherewith Bishopricks are burthened to pay unto Cardinals Benefices are bestowed on the Pope's Nephews and Friends St. Gregory would not be called universal Bishop nor suffer that name to be given unto any other and the ancient Popes were wont to prefer the names of other Bishops unto their own this he sheweth by instances and concludeth the point thus Every cause should be decided in its Province 6. It seemeth profitable that in the Councel marriage be granted unto Priests 7. Monks should be compelled to work with their hands as anciently ...... they should not be permitted to meddle with the office of Priests ...... and far less should Friers be permitted to go a begging 8. It is necessary to repress the abuse of images the selling of indulgences and pennances and the impertinent discourses of Monks in their Sermons for they leave the Scriptures and preach the inventions of men He often repeateth There is no hope of reforming the Church unless Rome begin with her good example and here in the ninth place he reckoneth their corruptions for the universality of the Church is offended and infected with the example of the Roman Church and the leaders of the people as Isaiah saith cause the name of God to be blaspemed and as Augustine saith nothing is more hurtful unto the Church then the Clarks who are worse then Laicks He sheweth the rapines of the Legates and other servants of the Court the exactions for indulgences for priviledges and dispensations from whence floweth the neglect or contempt of Religion and all these are through the luxury and pride of Popes and Prelates whose pride is greater then of all Kings and Princes Here he taxeth the negligence and ignorance of the most part of them and seemeth to despair of them in these words Alas that saying of Isaiah seemeth now to be too true of the Church It shall be an habitation for dragons and a Court for ostriches ..... O that it were not true of our Clergy which he saith This people draw near unto me with their mouth but their heart is far from me He hath many such passages in the three parts of that Treatise but no fruit followed so wholesome admonitions Mornay in Myster 3. Arnold de Villanova a French man or Catalanus as some say wrote Tbe doubts and fears of a King many books In Colloquâ—o Frider. Arnol. he hath a remarkable History Frederick King of Sicily a religious Prince said unto him He had a purpose to do some remarkable service to the honor of our Savior but two impediments were in his way fear and doubt he feared to be dispised as a fantastical fool by the world both of Clarks and Laicks who are all careful of earthly things but none of them savor of heaven and he doubted whether the Gospel be mans invention or brought from heaven three things did move him to doubt so 1. He certainly knew by hearing and seeing that Bishops and Clarks make a shew of Religion through custom but they had no devotion they are earnest in vain-glory and lusts but they feed no souls unto salvation 2. Monks and Regulars professing Apostolical simplicity and poverty do astonish men with their lewdness they are so estranged from the way of God that in comparison of them not only the Secular Clarks but even the Laicks are justified their wickedness is so vile that no Estate can endure them they profess humility poverty and perfection of vertues but no measure of vertue may be found in them for humility they are presumptuously proud creeping into Kings Courts Councels and Commissions they intrude themselves into secular affairs and if they be refused or rebuked they become furious with viperous bitings they attend feasts and endeavor by any means to enrich themselves they are false ungrateful deceitful and affected liars in hatred pertinacious in preaching pestiferous disobedient to superiors and do openly avow uncleanness The third cause of his doubt was Whereas in former times the Bishops of the Apostolical See sent their Legates unto the Nations to know of their increase or decrease in Religion now no such thing is heard of but their business is for worldly things Arnold are answered answered His purpose is pious and he should not leave it off his fear is a suggestion of Satan hating the glory of God and the salvation of souls and he should vanquish such fear by consideration of God's love and the example of Christ suffering the revilings of men ..... As for his doubts he might be sure that the Scriptures are the Word of God Jesus Christ is the promised Saviour and the same God who created the world which is clear not only by the Articles of faith but even by irresistable demonstration His reasons are such as should rather confirm his faith for the first two are null because Christ who is the foundation of the Church hath foretold the defection and corruption of preachers both by voice and Canonical Scriptures and by revelation unto persons of both sexes which the Popes with great devotion keep among the Archives of the Apostolical See and I have seen and handled them in the holy City And against the third motive it may suffice what God had done in his time and what he is about to do shortly to wit he had warned the See of Apostacy under Boniface the VIII and under Benedict for a certain
and confine Countries and that one of their Preachers who was burnt at Vienna had affirmed that above 80000. embraced the same doctrine within those Provinces and another named Lombard who was taken and burnt at Colein avowed that there were many of his Religion within and about that City and from those dregs saith he Bohemia is infected with these errors until this day But it was made known unto all the world what was the doctrine of the Bohemians at Constance and Basil Antonin par 3. tit 21. cap. 5. saith Many of them were burnt in many parts of the world especially Picenum or Marca Anconitana was full of them and also Florence whence many were exiled and spread themselves even unto Greece He called the Emperor Lewis a follower of them he saith Jo. Castillioneus and Francis Hacutara two Franciscans were burnt for the same doctrines Pa. Aemilius saith Under Charls the fair King of France were sublime engines and most learned men among them were some truly holy and others striving foolishly to exceed others kept no measure and became wicked and it is uncertain to guess of the judgement and manners of some the evils of the time were grievous to good men who mourned secretly P. Mornay in Myster pag. 440 454. About the year 1340. Conrade Hager who was a Preacher at Wortzburgh the space of twenty four years taught The Mass is not a sacrifice nor available to quick nor dead and money given for Masses is very robbery and sacriledge of Priests And certainly as he condemned the false sacrifice he declared the true For such doctrine he was imprisoned Fox in Act. out of the Register of Otho the VI. of Herbi An. 1390. twenty four Citizens of Mentz were burnt at Binga for the doctrine of the Valdenses Masseus speaketh of more then twenty who were burnt in Province at Narbon because they would not acknowledge the Roman Decretals and called them contrary unto Scriptures 8. There is an ancient record poetically compiled of the date or year An apology of a wolf fox and ass 1343. under the name Poenitentiari Asini there a fox a wolf and an ass are said to shrieve one another first the wolf confesseth unto the fox and was absolved easily then the wolf heareth the confession of the fox and sheweth him the like favor and lastly the ass confesseth that being hungry he took a straw out of a sheave of corn that was upon an horses back going in pilgrimage unto Rome he professeth repentance for the fault yet thinking that it was not so hainous as the faults of the other two he was confident of remission but discipline was sharply executed upon him he was condemned and slain By the wolf was meant the Pope and the fox resembled the Priests these do easily absolve one another but the Laicks who were meant by the ass must suffer sharp censure namely if the German Emperor come under inquisition he must be deprived though the cause be but like a straw yet the wolf saith It is a great crime So they exaugurating the escapes of the Laicks they flie upon them and devour them Fox in Act. 9. Francis Petrarcha a Florentine was Arch-Deacon of Parma about A description of the Roman Church the year 1350. a noble Poet and honored with a Poetical Crown in the Capitole in presence of the Nobility and people of Rome Platin. In his Latine Epistles which are full of gravity and zeal he declareth his minde concerning the present condition of the Church especially in those that have no title In Epist 8. he saith Whatsoever is spoken of the Assyrian or Egyptian Babylon whatsoever is written of the Labyrinth of Avernus of Tartarus and the sulphurous Lakes are but trifles in comparison of what we see now here is terrible Nimrod and Semiramis here is fearful Rhadamantus and greedy Cerberus here is Pasiphae lying under Taurus and that two natured Minotaur briefly you may see whatsoever confused thing And in Epist 9. he calleth himself a pilgrim of Jerusalem about the rivers of Babylon In Epist 10. you do marvel at the superscription of my Epistles and not without cause seeing thou hast read of two Babylons only ...... but marvel not there is a third Babylon in our quarters where can a city of confusion be said to be more justly then in the West who built it I know not but it is well known who dwell in her surely they from whom she hath her name and if thou wilt believe here is Nimrod potent in the earth climbing into the Heavens against the Lord ...... here is Cambyses more furious then he in the East or then the Turk In Epist 16. he sheweth the dangers of good men and lovers of truth and then saith Seeing without the Kingdom of vertue silly and naked truth is deprived of all aid what thinkest thou will be where all vertue is dead and buried surely there truth is the greatest crime and falleth under the hatred of many because all must hunt after the love of one man .... where is no piety no charity nor faith where pride envy avarice and luxury do reign where the worst are promoted and the bribing villain is exalted to Heaven but the just and poor are oppressed where simplicity is termed foolishness and malice is wisdom where God is contemned money is worshipped Laws are trodden under foot and good men have been so abused that now not a good man can be seen I would gladly exempt one from this deluge of sin and I confess he may deserve it but it is a scorn to except one therefore no Noah no Deucaleon shall escape and lest the woman be thought more happy no Parrha shall swim forth this City is drowned with a deluge of filthy lusts and with an uncredible torrent of wickedness ...... Unto this Epistle I have affixed neither my hand nor ring nor time thou knowest the voice of the speaker and where I am In Epist 16. he congratulateth a friend for leaving the Pope's Court then he saith If there may be any true presage the God of vengeance is at hand the Lord will freely deal his just reward unto the insolently proud is their own vengeance ... I remember what long since I said unto one who among very evil men was the best of our number and to whom thou art joyned in blood and I by acquaintance that a last day is approaching unto that Order when their pride shall fall the patience of God and man being wearied out and when he between stubbornness and derision did wish unto me the blindeness of Tiresias and objected the words Simon I have prayed for thee ...... and I replied that I spake not of the defection of faith but of the ruine of them who destroy the faith ....... then he said in earnest Hold thy peace although it be true yet let not us be the Authors ...... whether they will or not all things have their own time and the end of
was well furnished and began to flie and they deligbted to behold her but afterwards she seeing that all the birds honored her became proud and struck them with her break she plucked the feathers off some and the skin from others and was hurtful unto them every where Wherefore the birds sate again in Councel and advised what was best to be done with that unkindly bird the peacock said Seeing she is so haughty for my painted feathers I will take them from her again the falcon said I will have mine again The sentence pleased them all and they pulled every one their own feathers Then the presumptuous bird seeing that they had dealt so with her humbled her self before them confessing their gift and that when she came naked into the world they had clad her and so might justly take their own again in an humble maner she craveth pardon and promised to amend all that was done amiss that they should have no cause to complain The gentle birds seeing her humbled and pitying her help her again with this admonition We will gladly behold thee flying among us if thou fulfil thy office in humility which is the chiefest ornament but assuredly if at any time thou shalt extol thy self in pride we will reduce thee into thy first estate Ye Cardinals and Prelates are this bird the Emperor and other Princes have bestowed on you their goods and ye abuse them in your pride but the time is coming when they will take their goods from you and ye shall be ashamed and confess your misdeeds The Author of Catal. test ver lib. 18. addeth Time hath declared a part of this let Prelates take heed to the rest 15. Matthias a Bohemian abode a long time in Paris and was called Parisiensis about the year 1360. he wrote a large Treatise of Antichrist there he proveth that the Pope is the Antichrist He inveigheth against the Clergy for negligence in their callings and calleth them the locusts mentioned in the Revelation he complaineth that every City and almost each man had his proper Saint or Savior besides Christ the images and reliques that are set up in Churches to be worshipped he calleth the invention of Antichrist he saith The worship of God is not tied to persons places nor times he rebuketh the Cloisterers for contemning the Lay men and calling themselves the only religious he refuteth the merit of works and calleth them the cause of salvation sine qua non In the end he prophesied that God will once again send godly Preachers who in the zeal of Elias will openly disclose Antichrist unto the eyes of all the world Catal. text ibid. 15. Nicolaus Orem a Doctor of Divinity had a Sermon before Pope Clements the V. in time of Christ's Nativity P. Morn in Myster hath the heads of it and it is full in Catal. test ver lib. 18. His text was in Isaiah 56. My salvation is near ...... When he had shewed that the words are meant Signs of a Reformation is coming of Christ's coming in the flesh he speaketh of his coming to judgement when he will punish the corruptions of the Church unto which he applieth the text of Ezek. 16. In what day thou wast born I saw thee ...... Then he saith Although it belongeth not unto us to know the times yet by certain signs some things may be guessed of which I take the first from 2 Thes 2. Vnless there come a departing the man of sin shall not be revealed St. Jerome in the last question of the Inquisitions of Januarius expoundeth this text of the Roman Empire between which and the persecution by Antichrist he putteth no distance and now what is the estate of the Empire in respect of its ancient majesty judge ye The second sign That the Church shall be worse in manners then the Synagogue of the Jews Christ rebuked the Jews because they suffered doves to be sold in the Temple and they honored God with their lips only ...... consider ye if it be worse to sell the Sacraments and Benefices ....... here are some honoring God with their lips and yet dumb dogs ...... Pastors are ignorant of true knowledge ...... The third sign may be taken from that inequality One is hungry and another is drunk ..... the Priests are greater then the Princes and some are baser then the most abject commons ...... The fourth sign is the pride of Prelates ...... The fifth sign is the tyranny of Governors the property of a Tyrant is to seek not the good of his subjects but his own interest such are our Pastors of whom it is true as it is written in Ezek. 24. and Mic. 3. Ye hate good ...... The sixth sign is the promotion of unworthy men and the contempt of good men .... The seventh sign is the tribulation of worldly States and commotion of Nations which is seen in many places ...... The eighth sign is the refusing of correction if it be true of the Princes of the Church which is written Ierem. 7. They will not hearken and have made their faces as an adamant .... So if ye consider those signs ye may judge whether the present times be secure and if it be true what God saith in my text My righteousness is near to be revealed Then he answereth some objections saying Some are very confident and they say The Prelates are the Church whom God will keep for ever according to that Behold I am with you unto the end of the world But that is to be understood in respect of the faith which shall continue for ever so that when charity shall wax cold faith shall abide in a few in the midst of calamities as Christ hath foretold And if any think that they are free from tribulation because they are of the Church the Lord hath preveened such when he said Ierem. 7. Trust not in lying words saying The temple of the Lord ...... which shall not avail you ...... Lastly He concludeth with a serious exhortation to repentance This Nicolaus at the direction of Charls the Wise translated the Bible into the French tongue 16. Catharine of Sena lived about the year 1376. Antonin hath her prophesies in his Hist par 3. She said An utter confusion of the Church and a Reformation is a coming When it was told her The Perusines have rebelled against the Pope she said Begin not your mourning yet what ye see is but milk and honey in respect of things following ....... the Laity do this now but the Clergy will do more for they give an universal scandal unto all the Church it shall not be heresie but accounted as heresie that shall divide the Church When the Schism began after Pope Gregory the XI Raymund who wrote the Legend said unto her Now is thy prophecy fulfilled She answered As I told then It was but milk and honey so now I say What ye see is but childrens play in respect of what shall be Antonin addeth What this holy
Virgin foretold of tribulation and schism is come to pass but what she spoke of good Pastors and Reformation is not as yet He was Bishop of Florence in time of the Councel at Constance 17. Pope Gregory the XI by his Bull commanded John Arch-Bishop of Prague to persecute Militzius a Bohemian because he had said Antichrist now reigneth and he had private congregations among whom were some harlots whom he had converted and of whom he said These are to be preferred unto all the religious Nuns Jacob Misnes a writer about the year 1410. testifieth that Militzius said He was moved by the Spirit to search the Scriptures concerning the coming of Antichrist as also to preach at Rome that the Pope is the Antichrist and that the Church is laid desolate by negligence of Pastors she aboundeth in temporal riches and is void of spiritual Also that many now seem to deny Christ because though they know the truth they dare not profess it for fear of men Fox in Act. 18. Henry de Jota or Heuta taught at Vienna in Austria about the year 1380. All men without grace do but sin when they do their best works because the person must be accepted before his works be accepted God and not a Priest forgiveth sin and the Priest doth but declare out of God's word whom God doth binde or loose As Jerome had taught It is better to confess unto a learned Priest although he hath no jurisdiction then to an unlearned Priest having it reservation of cases unto the Pope or his Bishops is not of God's Law but from men since all Priests have a like power of the keys all God's counsels are commandments 19. John Munziger Rector of Ulme about the year 1384. taught The bread of the Eucharist is not God nor should be worshipped as God The Monks contended against him and the matter was referred to the University of Prague there his propositions were approved and nevertheless the bread must be worshipped said they for the concomitancy of the Deity 20. Gerhard Ritter wrote a book about the year 1350. which he called Lachrymae Ecclesiae about the year 1384. Alvarus Pelagius wrote another Planctus Ecclesiae Ubertin Bishop of Chema wrote Onus Ecclesiae The matter of them all is to mourn for the corruptions and abominations of Popes Cardinals Bishops Canons Priests and Monks c. Ubertin in cap. 19. saith A Reformation shall never be but in a general free and godly Councel he saith There is great need of Reformation but I fear this age is not worthy of a lawful Councel In cap. 22. Some Monasteries are more like to Stews of Venice then houses of God Catal. test ver lib. 18. 21. About that time an Epistle was divulged in Germany under the name of Wenceslaus where the Emperor exhorteth Church-men to set themselves at liberty from the thraldom of the Pope saying By the Princes of the Priests the Church is prophaned the Priesthood is defiled all order is confounded all Religion is corrupted all things belonging to laws manners faith or discipline is undone and confounded even that although our Savior suffered many things by men of the Synagogue yet now he suffereth more by our Princes of Priests There is also a vision of an holy man concerning the A vision of the Church estate of the Church He saw a woman with Princely apparel and thought that she was the blessed Virgin but she said I am not she whom thou thinkest me to be but the figure of her for whom thou groanest so oft and prayest to wit the Church whose sorrow is marvelous and her malady flowing from the head through all the members even to the feet and that thou mayest condole the more with me behold the causes of my grief then laying off the Crown she bowed her head unto him and he saw the upper part of her head cut after the manner of a cross into four parts and worms crawling out of her brains and wounds full of matter then she said Behold by those things in my head thou mayest understand the maladies in my other members and having spoken so she vanished In this Epistle is honorable mention of Marsilius de Padua and John de Janduno Morn in Myster 22. John Peter of Ferraria a famous Lawyer of Papia about the year 1397. is usually called Practicus Papiensis as he wrote Practica utriusque Iuris there he saith It is fond to say and abominable to hear The Pope is superior to Caesar The Pope can by no Law have temporal dominion nor possess Cities and Provinces what he hath he hath it by violence The temporal sword should be taken from him or Christendom shall never be at peace By foolishness of Princes are they become the drudges of Priests Whom the Pope absolveth from their oath he maketh them perjured The Clergy have their consciences in their hoods and laying them aside no more conscience appeareth Let some good Emperor arise against them who long since for the cause of devotion and now by avarice have undone all the world and brought to naught the estate of the Empire and of all Laicks John Andreae who was called Speculator Monarcha juris was wont to say Rome was first founded by robbers and now is returned to the same estate All these and more passages are razed out by Index Expurgat pag. 43. of Plantin's Edition 23. In time of Boniface the IX was published a dialogue of Peter and Paul with the title Aureum speculum In the preface the Author saith All the Roman Court from the sole of the foot to the top of the head is manifestly blinded with errors and with the poison of those errors she hath made drunk all the parts of the world almost Then he divideth his matter into three heads saying 1. I will describe the most grievous errors of the Roman Court 2. I will confute her erroneous and uncatholick writings and sayings 3. That all the Court of Rome is in danger of damnation And these I will declare by most true grounds so he prosecureth them severally And after many lamentations as despairing of Reformation Paul saith Only the Son of God I wish would reform his Church And lest it be thought that this was his judgement only he said in the preface All men do groan privately but none dare speak it forth Nor can this manifold corruption be concealed in the Court for when some said The Pope cannot be guilty of simony even in bestowing of Benefices for money his Secretary Theodor a Niem said It seemeth unto me to be very unjust certainly it is uncivil and against good manners to sell for money unto unworthy persons that which should be given freely unto the worthy onely and that the Pope who is above others and from whom others should have a rule of their doings is guilty of such a crime certainly he cannot punish others for that fault whereof himself is guilty And he saith Many good Masters in Divinity
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
eat the sins of the people and they spake as assuredly of the apparitions adjurations and responses of the dead as if they had learned them from the books of Tundalus and Brandarius or from St. Patrick's cave they play the Tragedies of them in Purgatory and the Comedies of Indulgences in Pulpits as on a Stage with so Soldier-like boldness so thrasonical boasting so arrogant eys changing their countenances stretching out their arms with so various gestures as the Poets feign Proteus transforming themselves they thunder unto the people with windy tongues and Stentor's voice But they which are more ambitious among them and would have the gallantry of eloquence and perfect knowledge these in crying I would say declaring sing poesies tell stories dispute opinions cite Homer Virgil Iuvenal Persius Livius Strabo Varro Seneca Cicero Aristotle Plato and for the Gospel and word of God they prattle meer toys and words of men preaching another gospel adulterating the word of God which they preach not in sincerity but for gain and reward and they live not according to the truth of the word but after the lusts of the flesh and when in the day they have spoken of vertue erroneously they bestow the night in the Stews and this is their way to go unto Christ c. Erasmus in his Annotations on 1 Tim. 1. at the word Vaniloquium speaketh of the School-men at that time thus What shall I say of ungodly questions which are made concerning the power of God and of the Pope whether God can command any evil as to hate himself and forbid all good even the love and worship of himself whether he can make a thing infinite in respect of all dimensions whether he could have made this world even from eternity in a better condition then he hath made it whether he could have made a man that cannot sin ..... There is more work concerning the power of the Pope while they argue of his two-fold power and whether he may abrogate what is decreed in the writings of the Apostles whether he may decree what is repugnant unto the doctrine of the Gospel whether he may make a new Article of faith whether he hath more power then Peter had or equal power whether he hath power to command the Angels whether he can make empty that which is called Purgatory whether he be a man only or as God whether he partaketh of both natures as Christ doth whether he be more merciful then Christ seeing we do not read that Christ did ever bring any out of Purgatory whether among all men the Pope alone cannot err Six hundred such questions are disputed in great volumes ...... and their schools are earnest about such questions and time the swiftest of all things is wasted with these questions which are propounded ridiculously and determined timerariously our time is short and it is a difficult thing to act the duty of a Christian rightly The third power of the Friers was to proclaim and sell Indulgences Because this falleth in often I will here only repeat the Indulgences words of Pa. Paulo in the first book of the Councel of Trent This manner of giving money for pardons was put in practise after the year 1100. for Pope Urban the II. having granted plenary Indulgences and remission of all sins to whosoever would fight in the holy Land to recover and set free the Sepulchre of Christ out of the power of the Mahumetans it is followed by his Suceessors of whom some as always new inventions are inlarged granted it unto those who would maintain a Soldier if they could not or would not go personally in these wars and thereafter Indulgences were granted unto such as would take Arms against Christians not obeying the Church of Rome and many times infinite exactions under these pretences And lib. 8. he saith It is sure and cannot be denied that in no Christian Nation of the East either in ancient or modern times was ever any use of Indulgences of any kinde whatsoever and in the West no proof of them can be brought before Pope Urban the II. from his time until the year 1300. it appeareth that the use of them was sparing and only imposed by the Confessor to free men from punishment after the Councel at Vienna the abuses did increase mightily Pol. Virg. de inven rer lib. 8. cap. 1. saith They reap no small harvest by these Indulgences especially Pope Boniface the IX in whose time such pardons were granted with a full hand not only at sometimes but as Platina witnesseth were sold dayly and every where as any other merchandise not without the dammage of the giver and receiver seeing by these as the vendible remedies or soul diseases many did the less abstain from sin and the power of the keys became contemptible and that was not without cause because as Jerome saith where a reward is the means or interveneth spiritual gifts become the more vile which oh if that age only had seen So far he 31. When the Tartars prevailed first in Asia the Kingdom of the Turks was overthrown and they were divided among themselves into seven families at last they became all subject unto the house of Othoman or Otman Laon. Chalcocon lib. 1. de Reb. Turc He was a victorious and cruel Tyrant and was declared first Emperor of the Turks about the year 1300. all his Successors have kept his name He conquered Prusa a City of Mysia An. 1303. and made it the seat of the Empire His Son Orcanes expelled the Tartars and others of them through dissensions among Christians have raised that great Empire of Asia and subdued the Empire of Constantinople as partly is said and more followeth CHAP. IV. Of BRITAIN 1. KIng Edward sent the marble Chair of the Scots unto London and Troubles between England and Scotland left nothing that he thought could excite the mindes of our Nation to any remembrance of former condition so he promised unto himself a final conquest but a fresh trouble ariseth upon occasion of his tyranny Robert Bruce the Son of the former competitor and John Cumine the Cousin-German of John Baliol beholding at Court the contempt which the Scots did suffer and considering how Edward had abused them against their native Countrey they thought upon a revenge yet they they durst not communicate their thoughts At last John perceiving the other pensive and thinking the same might be the cause of his sadness adventured first to discover his minde and he blamed himself and the other also that their Countrey-men had fallen into such miseries by their procurement and in the mean time were both frustrated There they promise taciturnity and mutual fidelity and they covenant that John shall never pretend any title unto the Crown but assist Robert to recover it and he shall have all the Lands belonging unto Robert and be second unto him in the Kingdom these things were written sworn and sealed Robert followeth King Edward still waiting opportunity Behold
John advertiseth the King by Letter that Robert had such a design and for the more faith he sent the sealed contract Edward summoned Robert upon treason he did purposely nominate a long day that he might also catch his associates if there were any and that Robert may fear the less Robert was not suspicious of the Cumine and would not flie A guard was set to attend him Before the day appointed his Cousin the Earl of Montgomery sent him a pair of gilded spurs whereby he conceived his Cousin advised him to flie The same night he and two others came away quietly in the winter time and on the seventh day lodged in his own house at â—ochmaban There he meeteth with his Brother David and Robert Fleemine as he was telling them the cause of his suddain return they fall upon a Post carrying Letters from John Cumine unto Edward desiring him to hasten the business with Robert seeing delay may prove dangerous Robert hasteth to Dunfrife and finding John Cumine in the Church of the Franciscans he challenged him of the premises Cumine denied all even that these were his Letters which were taken from the Post Then Robert struck him with a dagger and left him as dead In his coming out James Lindsay meeteth him and understanding by his words that the other was dead he goeth into the Church and killed him and his Brother Robert Cumine The Scots would have crowned Robert but such was their belief they thought him uncapable because he had killed a man in a Church Therefore the Abbot of Scone posted to Avenion and brought a pardon in April An. 1306. Then Robert was crowned at Scone The Abbot brought also a dispensation unto the Scots from the oath given unto Edward and withal he assured them of the Pope's favor and assistance As also the Pope wrote unto King Edward that he presume not any more to trouble the Scots because that Kingdom was before permitted unto the Roman Bishop and therefore it belongeth only unto the Pope to give it unto or take it from whom he pleaseth Pol. Virg. Hist l. 17. No monument of Antiquity is extant for the Pope's title to the Crown of Scotland and whether the Abbot made this proffer of subjection or the Pope did so usurp it it is uncertain Nevertheless Odomar Valentine Deputy of King Edward and the Cumines which were potent and numerous took Arms against Robert He feared the power of his adversaries and knowing that many Scots loved him not for his former service against them so he was in no small perplexity but he amassed all the forces that he could He had hard fortune at the first and was sundry times worsted so that only two of his friends Malcolm Earl of Levin and Gilbert Hay abode with him his followers were searched out and put to death his Brethren Nigel and Alexander with his and their wives were sent into England Buchan Hist lib. 8. Then the controversie was hot at Rome between the Pope and Edward for the title of the Crown of Scotland Edward by his Proctors alledgeth that the Kings of Scotland were his vassals and through many ages had done homage to his Ancestors and therefore seeing now they had so hainously trespassed against him he might censure them at his pleasure This claim is manifested before and Baldred Byssate did appear in the contrary as relateth Io. Vsser in Britan. Eccles primord p. 647. The Pope alledged that according to his universal power when there was no Heir the Kingdom did fall unto the patrimony of St. Peter nor did it appertain unto any other in temporalities This debate was not ended in Edward's days Io. Fox in Act. Mon. Robert was then lurking in the West Isles but if he had continued there he feared the Scots would despair of him wherefore he failed to Carrick and took that Castle from the English and spared none of them then fearing to be entrapped by the multitude of them in that part he hasted into the North and took Innerness The Scots hearing that he had taken two such Forts so far distant not his friends only but his enemies were encouraged and drew unto him and he was so potent that he compelled John Cumine Earl of Buchan to seek peace at Glen-esk for the Scots in the Cumines Army durst commend the valor of King Robert and others were discouraged Edward had intelligence and prepared an Army but died at Lancaster Edward the II. surnamed Carnarivan summoned a Parliament to be held at Dunfrife few came and it behoved him to go into France From that time King Robert was diseased in body yet he prevailed against the Cumines and English and his Brother Edward prevailed in other parts of the Countrey Edward the II. was led by a base Minion Peer of Gaviston whereupon variance arose between him and his Nobility until Gaviston was banished but Io an honorable banishment he was sent Deputy into Ireland and within two years was brought back into his former credit then the Lords slew him at Warwick to the great offence of the King Tho. Cooper in Epito But the King was reconciled unto his Nobles and levied an Army of English French Scotch Frisons Gelders and others to the number of three hundred thousand men Robert could gather but thirty five thousand by the providence of God which gave good success unto the wisdom and stratagem of King Robert the English were foiled at Bannokburn An. 1314. forty two Lords two hundred twenty seven Knights and Baronets and fifty thousand Soldiers were slain the rest fled Scotland was delivered and the Scots pursued and wasted England unto York That year was great dearth in England and a great murrain the common people were glad to eat dogs cats and the like Also Ireland sent unto Robert desiring him to come and be their King He sent his Brother Edward with an Army of Scots he was received and crowned After four years the English went against him and slew him and the rest of the Scots return home At that time Pope John sent one Nuntio into England and another into Scotland to treat of peace and for charges he craved four pence of each mark under pain of his curse But neither would the Scotch nor English obey and Edward refused to pay the Peter-pence An. 1323. Edward levied another Army and went into Scotland with 100000 men King Robert remembred the example of Fabius and thought so great an Army could not continue long time therefore he retired into the high Lands Edward wandred from place to place till his Army was like to starve for hunger many died and the rest returning home and tasting meat scarcely escaped death James Douglas followed the English and slew many of them and Edward was almost taken captive I. Fox Then a peace was concluded at Northampton An. 1327. that the Scots should remain in the same estate as in the days of King Alexander the III. the English should render all subscriptions
sent them home again because they had not brought money enough with them He writ an Epistle to Mahumet which is the 396. in number where he affirms that the Empire of Greece depends on his See and his Predecessours had given the Empire of Germany unto Charls and he offered to give that Xingdom peaceably unto him if he would turn Christian and defend the Church He did sit six years Platina reckoneth these following Proverbs to be his There be three persons of one Deity and we may not consider by what reason it may be so but who hath said it When men attempt to measure the Heaven they may be called bold rather than true measures Fools and not wise men are moved with fair words The first places in Kings Courts are slippery As all Rivers run into the Sea so all vices into great Courts Men should be given to dignities and not dignities unto men Some men are in Office and deserve it not others deserve and have it not A wandring Monk is the Divel's slave For weighty causes marriage was taken from Priests but for weightier reasons it should be granted c. I have seen some Editions that have not this last Proverb but it is in the Edition at Venice An. 1562. Cum Privilegio Pontificis c. 10. PAUL the II. had been a Merchant in Venice when he heard that his Uncle Eugenius was Pope he would then learn Grammer but because of his age he made little progress Platin. Nevertheless Eugenius made him Arch-Deacon of Bononia then Bishop of Cervia and then a Cardinal but his ambition stayed not until he was Pope and then he was not so much void of all literature as an hater of all learned men for he deprived them of their Benefices without any just cause among them Platina was one These seeking to be restored craved that their cause might be heard before Auditores rotae but he said Ye would bring us before Judges as if ye were ignorant that all Laws are in our breast I have declared so and let them all go I am Pope and may approve or refuse the Acts of others at my pleasure He was the first Pope that spoke in this maner Io. Serres After three weeks when they saw no appearance to be restored Platina wrote unto him thus If thou may spoil us of that which we bought with our money we may also complain of the wrong and unjust ignominy since we have been rejected by thee and have received so notorious infamy we will go to Kings and Princes and exhort them for your cause to assemble a Councel where thou shalt be compelled to give account why thou hast spoiled us of our lawful possessions For this Letter Platina was laid in Iron fetters for the Pope could not hear of a Councel after some space Platina was loosed upon condition that he go not out of Rome Platin. Eugenius had founded some Canons in the Lateran Church which were Regulars Callistus expelled them and placed Seculars now Paul put out the Seculars and restored the Regulars to the great offence of the Romans Idem He exceeded all his Predecessors in gorgeous apparel his Mitre was set with all manner of precious stones he would be admired by all men and lest he were too singular he ordained by a publick Decree that none should have a scarlet hat but the Cardinals and those should always have their horses or mules covered with scarlet he would have given them more ornaments if some thinking well had not admonished that the pomp of the Church should not be augmented in prejudice of Religion Idem All offices were then sold at Rome he sold the richer Benefices to them who had the lesser that his Annates might be the more no respect was had of learning but only who will give most He called the Students of Humanity as Platina speaketh Hereticks and he exhorted the Citizens that they breed not their children with learning it is enough said he if they can read and write He devised new offices for his own gain he kindled wars in several places he stirred the Germans and Hungarians against the Bohemians he vexed the Poli in Aequitoli because they said Christ hath no Vicar He sate six years ten moneths and died of Apoplexy An. 1471. Agrippa de vanit scien cap. 6. calleth these Paul and his Successours Sixtus Alexander and Julius famous disturbers of Christendom 11. SIXTUS the IV. General of the Franciscans restored the Secular Canons whom Paul had ejected Onuphr in Addit to Platin. Paul sowed and Sixtus reaped a plentiful harvest for Paul did ordain that the Jubile should be kept every 25. year and Sixtus kept it An. 1475. In the next year he ordained that whosoever kept the feast of the conception of Mary as was ordained at Basil according to the order now prescribed by his Notary should have as large forgiveness as was decreed by Urban the IV. or Martin the V. unto the observers of Corp. Christi This constitution was annexed to the Acts of the Councel at Trent and by a constitution following there it is clear that many Preachers in their Sermons and Books maintained that Mary was conceived in sin and it is a deadly sin to hold the contrary wherefore the former constitution had need of a Bull of confirmation dated An. 1483. Onuphrius saith In the days of Paul Sixtus was so respected for learning that all the doubts of saith were committed unto him among all the Cardinals and now he made shew of great things he proclaimed a Councel to be at Lateran for reformation of the Church and for aid against the Turks The Emperor Frederick objected that no good was ever done at Rome for the Church therefore it were fitter to assemble at Constance or other City in the confines of Germany Constance where so many Popes were deposed was odious at Rome Frederick then named Utina in Carnia Then Sixtus perceived that he could not atcheive his designments and forgetting the Councel turned to the advancing of his kinred of whom he made some Dukes and Princes Onuphrius saith He loved his kinsmen greatly and was blamed for granting unto them some things contrary unto reason and equity to wit as Wesellus Groningensis who was an eye witness in his Book De indulgen Papali reporteth At the suit of P. Ruerius whom Sixtus made Cardinal of S. Sixto and of his own Brother Jerome he granted unto all the domesticks of Cardinal de S. Lucia a free licence to commit sodomy in the moneths of June July and August Onuphrius saith He devised new tributes but spared to shew the particulars Agrippa de van scient cap. 64. doth shew saying Pope Sixtus built a large Stews and was like to Heliogabulus who fed herds of whores to his friends and servants ..... and now each whore in Rome payeth dayly unto the Pope a Julian penny which tribute surmounteth to 20000. ducates yearly and this is the charge of the Exchequer of the
Church of Rome but of the Church of Christ which is the Congregation of true Believers every member of the Church should be vigilant to conserve the Catholick faith He declareth that he was moved to write these things for respect to God's glory and not in expectation of any earthly reward and he proveth these positions by ancient Councels Mornay in Myster 8. Theodorick Urias an Augustinian Monk in his work de Consolatione Ecclesiae declareth the vices of the Clergy to wit lust simony ambition contempt of God's word and neglect of mans salvation Some of his verses are in Chronic. Pa. Langii which begin Papa stupor mundi cecidit secumque ruere Coelica templa Dei membra simulque caput There he sheweth how the Pope hath drawn all the Church into damnation that he filleth the room of Simon Magus and not of Simon Peter since under his Government the Sacraments and all holy things are sold as it were lumber that the Roman Church becometh dayly worse and worse and turneth from gold into silver yea from silver into iron yea from iron into clay and now it remaineth that she be turned into dung and be cast forth ibid. 9. Another Theodorick Bishop of Croatia wrote some prophesies in rhimes there he foretelleth that the Church of Rome shall be brought to naught the Pope shall be evilly intreated by his subjects justice which hath been shut up in darkness shall come into light and the true Church shall flourish in godliness more then she hath done Catal. test ver lib. 19. 10. In Italy Nicolaus Lucensis a Carmelite preached before Pope Gregory the XII against the tyranny of Popes therefore he was cast into prison but by solicitation was set at liberty P. Morn ex Theod. Ã Niem de schism lib. 4. Many others in Germany and more in France were pursued for witnessing unto the truth 11. John Huss denied Purgatory auricular confession the Pope's power and Indulgences he disproved Dirges he called prayers for the dead a device of Priests he spoke against prayers unto the Saints against the Images of God and of the Saints against confirmation and extream unction against all holy days except the Lord's day c. Aen. Sylvius imputeth some absurd things unto him no marvel for envy is ready to slander In a word he saith John Huss imbraced the Sect of the Waldenses And Io. Cochleus Hist lib. 2. saith Huss did commit spiritual fornication with the Waldenses Dulcinists Wiclenists Leonists and other enemies of the Church of Rome Among so many examples it is not unprofitable to speak at more length of one and among them all is none by whose History we may have more instruction The Masters of the School in Prague were Teutones until the Books of John Wickliff were brought thither the learned men of the Nation took it ill that strangers were ever preferred above them and now finding some matter whereby they were able to vex those Masters they dealt with King Wenceslaus that the School might be governed after the manner of Paris Those Teutones could not endure this therefore they and their disciples to the number of two thousand did remove into Leipsich The Bohemians were glad and John Huss had the guidance of the School Shortly thereafter the Church called Bethleem was founded with maintenance for two Preachers to preach dayly the Word of God in the Bohemian language John Huss was chosen the first Preacher He commended John Wickliff and openly wished that when he departed this life his soul might be with the soul of Wickliff of whom he doubted not to have been a good and godly man and then in Heaven Aen. Sylvius saith All the Clergy approved John Huss But he addeth that these Clarks were infamous and thought by that means to escape punishment Nevertheless the people partly by reading the Books of Wickliff translated into their language and partly by the preaching of John Huss became so ripe in judgement and prompt in the Scriptures that they would dispute with the Priests in matters of faith The Arch-Bishop Sbinco sent complaints unto Rome Pope Alexander directed his Letters charging the Bishop to forbid all preaching but only in Cathedral Churches or Colledges or Parish Churches or Monasteries or Chappels confirmed by the Apostolical See and that the Articles of Wicliff be not taught privately nor publickly and that all shall be judged Hereticks who shall attempt in the contrary Against this Bull John Huss objected many things especially that Christ had preached unto the people on the Sea in Fields Houses and the Apostles did so in any place Wherefore said he from this mandate of Alexander I appeal unto the same Alexander being better advised Nevertheless the Bishop discharged him from Preaching He obeied and went out of the City into the Village Huss where he had his birth but ceased not to preach and had many hearers At that time he had not spoken of the Sacrament of the Altar saith Aen. Sylvius in Histor Bohem. but Petrus Drasensis one of those Teutones that had left Prague did return from their society and became Master of the School He said to Jacobel Misnensis Preacher of St. Michaels who was then famous for learning and godliness I wonder that you do not perceive the errour of the Eucharist which hath been so long in the Church for the communion is given unto the people under one kind whereas Christ hath commanded to give both Bread and Wine Jacobel advising with the writings of the Fathers especially of Dionysius and Cyprian and finding the communion of the cup to be allowed unto the people he taught them publickly that they should not neglect the partaking of the cup. Many heard hâ—m gladly but Sbinco complained unto the King and because he was not violent the Bishop went to Sigismund King of Hungary and beseeched him that he would not permit the Sacrament and Orthodox Faith as he said to be changed although his brother be negligent There Sbinco died and Albicus is preferred unto that See Pope Alexander also died so a little liberty was given unto those Preachers but quietness continued not long in those furious daies of Antichrist's rage for John Huss was delated again unto Pope John he sent a Legate to try the cause in Prague Wenceslaus and his Queen Sophia maintained John Huss and he appealed from the Legate unto the Pope and then fearing envy more than doubting of his cause as may be seen in the testimonial Letters which the University sent unto the Councel at Constance he sent Proctors unto Rome where some were imprisoned for their bold speeches and reason was not heard as is manifest in the answer of the Bohemians in the Councel An. 1415. May 19. and John Huss was excommunicated as an Heretick Histor Io. Huss fol. 87. printed at Norimberg An. 15â—8 The Bohemians drew more and more to parties and the Wars fell out between Pope Alexander and Ladislaus King of Naples therefore the Pope sent his Bulls of
be silent and then they all said Now he is dumb now by his silence he confesseth Iune 7. on which day the Sun was almost wholly eclipsed they assembled in the Cloister of the Minorites John Huss was also brought His Accusers read some Articles and undertook to prove them by Witnesses He protested that he had never spoken those things Then said the Cardinal of Florence Master you know that in the mouth of two or three Witnesses every judgement should be stable and here you shall see many famous Witnesses against you and for my part I cannot see how you can maintain your cause against them Huss answered I take God and my conscience to witness that I never taught such things as those men fear not to speak against me what they never heard of me The Cardinal said We cannot judge according to your conscience but must stay our selves upon evident Witnesses Then it was objected He defended the errors of Wickliff He answered He never defended any error of Wickliff When they instanced in some particulars he said These are not errors but agreeable to Scripture They objected He had sown sedition between the Ecclesiastical and Political States of Bohemia He answered Pope Gregory had taken the Empire from Wenceslaus and the Colledge of Cardinals being offended with the same Pope had written unto the King that if he would deny obedience unto the Pope they would bring it to pass that another Pope should be chosen who should restore him unto the Empire which he did and hence arose the division between the King and the Arch Bishop Sbinco a follower of Gregory and said he it is easie to be known that I am unjustly accused in that cause as the Germans here present can witness Albert Warren Arch Deacon of Prague stood up to speak but they would not hear him He was accused of some words in contempt of the Emperor and was cleared by testimony of the Lord de Chlum The Emperor then said to Huss Seeing we may not defend any man who is an Heretick or suspected of Heresie we advise thee to submit thy self unto the Councel in all things then we will provide that they shall suffer thee to go in peace with an easie pennance which if thou wilt refuse to do the Presidents will have sufficient cause to proceed against thee for our part be thou assured we will prepare the fire for thee with our own hands rather then suffer thee to maintain any opinions longer He answered O most Noble Emperor I render unto your Highness immortal thanks for your Letters of Safe-conduct and I take God to witness that I never intended to maintain any opinion obstinately and I came hither gladly that if the meanest of the Councel can lay before me any holier doctrine then mine I will change my minde Then he was led away by the Sergeants under the custody of the Bishop Rigen who had also Jerome of Prague in prison On the morrow they met again the former Articles were read in audience of Huss and others were said to be collected out of his Books of Predestination and Perseverance He answered acknowledging what they had truly gathered out of his Books and gave the reasons thereof he shewed that in some Articles they had perverted and wrested his words as may be seen in the cited History from sol 15. until 24. Then Peter de Aliaco Bishop of Cambrey said Thou heaâ—est how horrible crimes are laid against thee now it is thy part to think what to do thou must either recant all these Articles and so thou mayest finde favor or if thou wilt stand to the defense of them I fear it will be to thy danger this I speak to thee by way of counsel and not in manner of a Judge The like said other Cardinals He answered Most reverend Fathers I have said already that I came hither not to maintain any error obstinately but if in any particular I have conceived a perverse opinion I would gladly be reformed and now I beseech you that I may have liberty to declare my minde and if I bring not firm and sufficient reasons I will most humbly submit my self unto your information A Cardinal said Behold how craftily he speaketh he calleth it information and not correction or determination Verily said Huss term it as ye will I take God to witness that I speak from my heart After other speeches a Priest said He should not be admitted to recant for he hath written to his friends that although he swear with his tongue yet he will keep his minde without oath until death Then the Bishop Rigen commanded to carry him to prison He writ all those things being in prison unto his friends that the truth might be known and calumnies be prevented as he declareth in his Epistles When he was removed the Emperor said unto the Presidents that either he should recant all those things that were laid against him and abjure all preaching and be exiled out of Bohemia or else be punished with fire and all his favorets in Constance be apprehended and punished namely his Disciple Jerome Others said When the Master is daunted his Disciples will be more tractable Iuly 6. the Emperor sent unto him four Bishops with the two Bohemian Barons to know what he would do When he was brought out of prison John de Chlum said first Mr. John I am an unlearned man neither able to instruct you a man of learning nevertheless I require you if you know your self to be guilty of any of those errors that you would not be ashamed to change your minde but I will not advise you to do any thing against your conscience but rather to suffer any punishment then to deny what you know to be truth John said with tears Verily as I have often said I take the most high God to be witness that I am ready with all my heart if the Councel will instruct me by the holy Scriptures to change my minde Then said a Bishop I would never be so arrogant as to prefer my judgement unto the judgement of the whole Councel John answered Neither do I otherwise but if the meanest of the Councel will convince me of error I will perform with all my heart whatsoever the Councel will injoyn me Mark said another Bishop how he continueth in his errors So they commanded to put him into prison again The next day a general Congregation was in the great Church and the Emperor was present here was laid down all the vestiments belonging to a Priest John was brought and falling down on his knees he prayed a good space The Bishop Londensis went up into the Pulpit his Text was Rom. 6. Let the body of sin be destroyed all his Sermon aimed that John Huss should be destroyed Then a Bishop read the process against Huss at Rome and the Articles of his accusation When he attempted to answer a word or two unto the Articles severally the Cardinal of Cambrey commanded
Word Then he declared unto the people the cause of his death as is before in the mean while the Executioner was stripping off his clothes and turned his hands behinde his back and tied him to the stake with wet ropes whereas it hapned that his face was toward the East one cried That an Heretick should not have liberty to look East-ward So he was turned When his neck was tied unto the stake with a chain he said I will gladly receive this chain for Christ who was tied with a worse chain for my sake Under his feet they set two wet faggots mixed with straw and from the feet to the chin he was inclosed in wood Before the wood was kindled the Baron of Oppenheim and another Gentleman went and exhorted him that he would remember his salvation and repent of his errors He said What errors should I renounce whereas I know my self guilty of none as for those things that have been falsely alledged against me I know that I never did so much as think them for this was the chief aim of all my preaching to teach all men repentance and remission of sins according to the Gospel of Jesus Christ and after the exposition of the holy Fathers wherefore I am ready to suffer death with a cheerful minde They left him wringing their hands and the fire was kindled Then he prayed with a loud voice Jesus Christ Son of the living God have mercy upon me He repeated these words thrice and the winde driving the flame into his face choaked him afterwards he moved the space that one may say the Lord's prayer thrice The head and neck that were above the chain they hewed into small pieces that it might be consumed the sooner They found his heart untouched among the ashes they struck it with their rods and burnt it alone They gathered all the ashes with great diligence and threw them into the river that the least remnant of him should not abide on the earth The History of John Huss Now that we may know wherein his doctrine differed from ours at this day I will but hint at them and add a little of his Prophesies Of all the Articles that he professed to believe more were imputed unto him as followeth in Chapter V. but he denied them none was different from our present Doctrine but the opinion of Transubstantiation which he held with the Romanists As for his Prophesies In Prague he saw a Vision he seemed to paint the Images of Christ and his Apostles but the Pope came and hindered him and caused his Servants to blot away the Images Then he saw other Painters in great number paint the same Images again and the Painters became so numerous that the Pope and his Cardinals were not able to abolish the Images In the Councel he said publickly When an hundred years are come ye shall answer unto God and unto me Those words were stamped on the coin of the Hussites When he was shut up among the wood to be burnt he said Out of my ashes a Swan shall arise which they shall not be able to burn as they do with the Goose Huss signifieth a Goose in the Bohemian Language By all which no doubt he foresaw the Reformation that followed an hundred years after his death Aeneas Sylvius in Histor Bohem. cap. 36. relateth this History briefly and howbeit he call him and his follow Jerome of Prague stubborn Hereticks as the Councel had called them yet when he commendeth the Epistle of Poggius unto Nicolaus concerning these two and inserteth another unto Leonard â—retin of Jerome's death certainly he thought well of these Martyrs no less then the writer did This Poggius was a Secretary of that Councel In the last Chapter I will touch the process against Jerome studying brevity And here I will remember a passage or two of the Epistles of Poggius ad Leonar Areti First He mentioneth his Epistle unto Nicolaus then coming to the cause of Jerome he saith I profess I never saw any man who in talking especially for life and death hath come nearer the eloquence of the Ancients whom we do so much admire it was a wonder to see with what words with what eloquence arguments countenance and with what confidence he answered his adversaries and declaimed his own cause That it is to be lamented that so fine a Wit had strayed into the study of Heresie if it be true that was objected against him ..... When many things were heaped against him to accuse him of Heresie and those things were proved by Witnesses it was permitted unto him to answer particularly he refused a long time because he should first plead his own cause and then answer to the railings of adversaries when this was refused he said How great is this iniquity that when I have been 340. days in most hard prisons in filthiness in dung in fetters and want of all things ye have heard my adversaries at all times and ye will not hear me one hour ..... ye are men and not gods ye may slip and er and be deceived and seduced c. Then every Article of accusation was read publickly and proved by Witnesses They asked him Whether he could object It is almost incredible to consider how cunningly he answered and with what Arguments he defended himself He never spake one word unworthy of a good man that if he thought in heart as he spake with tongue no cause of death could have been against him not of the meanest offence He said All those things were false and feigned by his adversaries He declared his own studies and life full of vertues And he spared not to commend John Huss calling him a good just and holy man who had spoken nothing against the Church of God but against the abuses pride and pompt of the Clergy and Prelates for whereas the revenues of the Church should be imployed on the poor and strangers he judged it unworthily bestowed on harlots feastings feeding of horses and dogs superfluous raiment and such other things unworthy of Christian Religion He quoted many Doctors for his opinions In the end Poggius saith O man worthy of everlasting remembrance among men This Epistle is also in Fascic rer expetend fol. 152. 12. In other places many others suffered death for teaching and speaking against the worshipping of Saints against transubstantiation the tyranny of the Pope c. These Articles were always objected unto them although they differed from the Romish Church in many other things Amongst those were Henry Crunfelder Priest of Ratisbon An. 1420. Henry Radgeber Priest there An. 1423. John Druendo of Noble birth and a Priest was burnt at Worms An. 1424. John Draendorf the same year Peter Thoraw at Spire An. 1426. John Rockenzan An. 1430. Matthias Hager An. 1458 c. 13. The Emperour Sigismund required Peter de Alliaco Cardinal of Overtures of Reformation Cambrey to put in form some Articles concerning the Reformation of the Church that might be propounded
schismatical side This Cardinal Cusan in his Books De Concordantia Catholica which he directed unto the Councel at Basil maintaineth these positions All the promises which Christ spoke unto Peter as I will give thee the keys I have prayed for thee and such other things should be understood of the Church universally and not particularly of Peter or his Successors especially since many Popes have been Schismaticks and Hereticks Every Prelate hath place in the Church according to the Dignity of his Seat and so the Bishop of Rome hath attained such precedency in the Church as Rome had antiently among the Nations Or if they have place according to the holiness of him which first sate there certainly Jerusalem should have the primacy where the great high Priest did wash his Church with his blood And why should not Ephesus the seat of St. John be preferred to Alexandria the seat of Mark and so of the rest The Councel dependeth not upon the head thereof but upon the consent of all the Assessors although the Bishop of Rome were present there he hath not more power there then a Metropolitan in his Provincial Synod Without all controversie a universal Councel is above the Bishop of Rome whose power is sometimes said to have been from Christ yet in more places we finde that his primacy is from man and dependeth on the Canons wherefore as he may be judged and deposed by a Councel so he cannot abrogate nor change nor destroy the Canons of Councels In lib. 3. cap. 2. ss by many testimonies of Antiquity he proveth it false that Constantine gave or could give the Empire of the West unto the Pope These testimonies are exstracted and subjoyned to the Declamation of Laur. Valla in Fascic rer expetend There also Cusanus saith Neither is it true that the Pope gave it unto Charls or transferred it from the Greeks unto the Germans and it is most false that the Princes Electors were instituted by the Pope and that they discharge the office of Election in his name In the contrary The Emperor dependeth on God alone and it is not necessary that he be confirmed by the Pope nor may the Pope depose him The Emperors in old time called the General Councels as other Princes have taken care of Provincial Synods When he was Legate in Germany he hindred and discharged the carrying of the Sacrament in their Processions Crantz in Metrop He addeth Because the Sacrament was ordained for use and not for ostentation 23. In the year 1442. the Emperor Frederick had a Diet at Mentz where they spoke of casting off the Pope's yoke in time of the schism But in the time of Pope Nicolaus this Neutrality was taken away by the mediation of Aen. Sylvius and therefore he got a red hat Nevertheless because the conditions that he had made in name of the Pope were not fulfilled the Germans assembled again and by advice of Diether Bishop of Mentz they would provide for themselves according to the Pragmatica Sanctio against the tyranny of the Roman Church and they agree upon Decrees concerning the election of Prelates the collation of Benefices the pleading of causes the granting of pardons the exactions of tenths c. And if the Pope shall discern against them they resolve to provide for themselves by an appellation 24. Martin Meyer Chancellor unto this Diether wrote an Epistle unto Cardinal Aen. Sylvius and complaineth in his Master's name that the Canons of Constance and Basil were not observed that Calixtus as if he were not tied to the covenant of his Predecessors did oppress Germany he contemneth the election of their Prelates and reserveth their Benefices of all sorts unto his Cardinals and Secretaries expectative graces are given without number Annates or mid-fruits are exacted rigorously yea more is extorted then is owed the Government of Churches is not given unto them which deserve best but who payeth most new Indulgences are sent dayly for squeezing money ..... a thousand means are devised whereby the See of Rome draweth gold from us as if we were witless Barbarians .... Our Princes being awakened have resolved and decreed to cast off this bondage and to defend their former liberty In the end he congratulateth his late advancement and lamenteth that so many evils hapned in his time But saith he God will have it otherwise and his decree must have place By these words Meyer giveth to understand more then he speaketh This Epistle is printed with Sylvius his description of Germany 25. The Greeks wrote unto the Bohemians in this manner The holy A Letter from Greece unto the Bohemians Church of Constantinople and Mother of all Orthodox Believers unto all the Masters and each of the famous Brethren and Sons beloved in Jesus Christ in Bohemia salvation by the Son of the glorious Virgin and an hundred-fold increase of spiritual fruit The holy Church of the heavenly Bridegroom which is the Head of the whole Church hath not greater pleasure then that she heareth that her Sons walk in the truth therefore when not without most great pleasure and as it were a pledge of common fruit the fertility and growth of them who couragiously suffer persecution for the testimony of true faith came unto the ears of the same godly and bountiful Mother especially by a Brother and Son Constantinus Anglicus the bearer of these presents and a reverend Priest we were more plainly advertised that ye hearken not unto the novelties that are brought by some into the Church of Christ but that ye are constant in the foundation of faith which was given unto us by our Lord and his Disciples The holy Church hath incontinently written unto you and intended to exhort you into concord with her and not according to the forged union of Florence which was separate from the true and lawful Councel which union should rather be called a diremption from the truth for which cause we received not that union but altogether refused it and according to the immoveable decree of truth wherein only we can be truly and safely united for the Church of Christ doubteth not of these things which she heard reported of you as is said Seeing therefore you have judged it expedient to contraveen the perillous novations of Rome ye shall be of one mind with this Church by means of the Holy Scriptures which is the true Judge For although no good report of you came unto us before that ye did not resist the Roman novelties but rather were enemies to the ancient traditions of the Catholick and Christian Church yet now we are informed more surely that ye are revived and returned unto the common religion of Christians and unto true godliness and that you leave not your Mother but being zealous with true love of your true Mother have a singular desire to promove and inlarge her which we understood by the coming of this devout Priest as we have said who hath declared unto us particularly the estate
granted one after another resolved to grant no more and said A Patriarch could not be chosen but in Constantinople and according to their own Canons At last they come to subscribe the Decree my Authour hath the Story particularly but I will content with the sum as he hath it in Sect. 10. cap. 18. saying This Synod came not to a conclusion nor brought forth any determination nor was any man demanded to give his suffrage in any thing that was debated in disputations That it was an universal Synod none will deny but that this Synod pronounced any Sentence none that was there will affirm if he look simply to the Judicial Order for seeing the Emperour was there present and the Pope and the Patriarch of Constantinople and the Vicars of the other Patriarchs and the Bishops from both parts made up the form of an universal Synod and there were disputations in the presence of them all according to the order of universal Synods and the words of the disputants were written though therefore the Latines did with much pride proclaim what they spake and did arrogate unto themselves what we did demonstrate as clearly as the Sun shineth and what was in question and indemonstrable they did take as confessed and proclaimed them as demonstrations and they accounted our reasons as nothing they being so overcome with their pride and arrogancy nevertheless so long as the disputes continued it seemed to keep the form of a Synod and to act sinodically but when the disputes ceased it was no more a Synod but all things were done privately secretly and under a shadow for the contentions that were by order of the Emperour with ten high Priests besides the Pope were but private and secretly and neither did others of our high Priests neither the Latine Bishops know what was spoken there and the Conventions of our folks that were in the Palace or in the Patriarch's lodging were but in chambers and nothing was done there as the Acts of an universal Synod but onely ways and conceptions were hatched how we could simply make an Union with the Latines and the Suffrages that were there were not like unto the Votes of an universal Synod but of some few persons aiming at an Union And when they seemed to be thus perswaded then they reported unto the Pope that the Greeks approved what the Roman Church thought good that the holy Ghost proceedeth from the Son also and now they are one with the Western Church And then was a definition and all things therein as some few persons of both sides would which to refute is not my purpose therefore those who were of the Synod knew not how these things were done in secret and in a corner An universal Synod did never the like neither in the disputes neither in any thing that was taken in hand from the beginning was any Greek or Latine demanded or gave his voice sinodically for these causes none can be justly blamed who did not approve the union as if they did subvert the Sentence of the Synod since none that was there can affirm that it was sinodically proved that the holy Ghost proceedeth from the Son also and that all men should think and believe it as undoubted and confessed but what both the Latine and Greek Bishops did in the Synod was thus The Greeks saw a Sentence subscribed by the Emperor and they also subscribed it the Latines saw that subscribed by the Greeks and by the Pope and they also subscribed it and the greater part knew not what was written for except very few both of the Latines and Greeks that looked upon the Sentence or that hapned to be at the writing of it the most part knew not the contents and when they were assembled to subscribe it was not read unto the Greeeks before nor immediately after the subscribing as neither unto the Latines but the next day when it was read in the Church the Bishops were demanded and the Latines answered Placet and the Greeks said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All these things were so contrived as I have declared more fully before saith he and seeing the Determination was in this manner and the Bishops had so little knowledge of the Contents of it and so crafty devices were in framing it they who will may consider whether such a determination should be accounted a Sentence of an universal Synod or whether that union should be approved as a true and uncontrolable So far Sguropulus Now by what means the Greeks were induced to subscribe the last Decree the Reader may understand from what is said of the means which were used to cause them to subscribe the first conclusion to wit promises and menaces Neither was the Pope deficient for they who did subscribe received the promised money for their entertainment and who would not subscribe sometimes got a part of it with checks and bitter reproaches and oft they got nothing and the Bishop of Nice was made a Cardinal and Bishop of Tusculo and the Bishop of Russia was put in hope of the Patriarchship It is to be marked that Sguropulus was one of the dissenters yet he protesteth that he writeth the History truly and he confesseth that he subscribed the last Determination but against his will and because it might have procured unto him the Emperour's hatred as also it was little advantage unto the cause if he did not subscribe and on the other side he thought that all the subscriptions were to little purpose seeing they were but in private chambers and the Sentence was not past in the Synod But though he and some others were vehâ—ment against the particle A or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or From the Son yet no where doth he declare the very point of difference in the matter of substance but only that they would not have an Iota or particle of their Creed to be changed THE FIFTH AGE Of the CHURCH OR The History of the Church Rising and of Antichrist raging containing the space of 300 years from the year of our Lord 1300 untill the year 1600. CENTVRY XVI PART I. CHAP. I. Of POPES Many and great were the revolutions of this Century therefore it seems more expedient to divide it into three parts according to three main differences of occurrents and in every part to continue the former method of chapters The first part is from the year 1500 untill the year 1517 shewing what things hapned before the Reformation The second part from the year 1517 untill the year 1563 containing things from the beginning of the Reformation untill the close of the Councel at Trent And the third part from 1563 untill the year 1600 declaring the main occurrents after that Councel PIUS III. was chosen An. 1503. not so much for his reputed goodness but when the Competitours could not prevail they providing to their next advantage according to their wonted manner saith Guicciardin did consent to the election of this old sick Cardinal that they might not
doctrine and in the end he saith the Holy Scriptures of both Testaments are to be revised and corrected according to the antient Copies of the first Originals that they may be purged from the errours which have crept-in by the carelesness of Writers or default of times Solemn ceremonies concerning which some broils have been antiently are to be brought into some allouwable order and true histories are to be distinguished from Apocryphe fables c. Orat. Io. Pici in Concil Lateran ex Fascic rer expetend 12. Jacobus Faber Stapulensis had then renown for his learning and knowledge in all sciences especially in Divinity Aventinus had been his disciple and testifieth that he heard him and Clichtoveus say sixe hundred times that Lombard had troubled the most clear fountain of Divine philosophy with the durt of questions and pudlle of opinions He wrote Commentaries on the Psalmes Ecclesiastes on the four Evangels and the epistes of Paul His works began to be printed An. 1508 and as Jo. Sleidan writes he suffered many grievous persecutions by the Masters of Paris but the King by his missives from Spain exhorted them to spare him What was his belief in many articles now in controversy may be guessed by this that the Authors of the Belgick Jndex Expurgatorius have filled 18 pages with the catalogue of passages which they have ordained to be blotted out of his books as out of his Comm. on Mathew they blot out these words By faith in Christ only wee look for salvation The righteousness of works is a Pharisaicall doctrine Let none say Peter was that rocke And on Luke The grace ofsalvation is due not to works but of the goodnes of God only In very deed not priests but God doth cleanse yet they are witnesses All prayer and adoration belongs unto Him alone And on Iohn This faith can not bee without love He fell down and worshipped which is a duty to be done unto God only and the duty of him which confesseth that the Son of God is God All the Saints are nothing if the question be of true worship Yee believe in God believe also in mee Or els he is but an infidell albeit he think that he believes But the Authors of the Spanish Index have made a shorter cut they order to destroy all the Commentary on John because it can not be wel amended say they 13. William Budaeus was Secretary to Francis I King of France in his fifth book de Asse which was printed An. 1513. he describes the estate of the Church at that time saying The clergy are worse than the worst of the people in all kind of vice and wantonness prelats are ignorant and enemies of learning having no respect to the salvation of souls but rather thrusting them down to hell by their false teaching or wicked example He saw how they sought to abolish the Pragmatica Sanctio and therefore when he hath shewed that the riches of the present times are not comparable unto the former times he addeth except one sort of men who indeed should not have been excepted these are the priests whom now we behold to be the only rich men almost next unto Kings And when he had spoken a little satyrically of them he addeth Whence hast thou o France that liberty to be called most Christian if as by religion thou didst deserve that honourable name so by the same religion thou endevoirest not to retain it still O how would thy enemies clap their hands and rejoice who do envy thee this Palladium of thy happines Kingdom a gift sent unto thee from heaven which being taken away or fading from thee thou canst no more be happy Beware I pray thee that thou bee not to credulous unto these sonnes of the earth who building honorable estates like unto the Aloidae seeme to make warre against God climbe into the heavens to wrong them who are above for by consent of all men the cause of all these cometh from the head top of Christendom who unless he be well disposed all the inferiour members must draw the causes of disease from him We see likewise that godly men do wish that by providence the pillar of the Church may be amended or another be sett up more profitable Neither am I ignorant that the foundations of this house were layd by a cunning hand on a most firme rock which by no force can be pulled down c. Then he sheweth the abuses of the Church especially those that proceed from simony whereby the government of the Church is altogether diverse from the institution of Christ He compareth Christ his Apostles with the Pope and his court so that he is compelled to say The Bride hath renounced her Spouse Then he complaines that the discipline of the Church is corrupted by them who should have been the chief maintainers of it and who can believe that the men who have done these things can acknowledge the good true faith who knoweth not that the choice stones of the sanctuary have been castdoun long since and dispersed so that the Majesty of the Church being ruined now the Spouse of Christ forgetting her marriage-bond not only hath left her husband but shamelesly hath been wandring in the broad waies streets licenciously gone a whooring thorough Provinces who knoweth not that the sheapherds are become not only deserters but drivers away of their flockes What Have we not seen the most eminent of the praelats behaving themselves so preposterously so filthily that they who should have framed all the daunce to grauity comelynes have altogether abhorred the comelynes of order c. The Jesuits of the Spanish Jndex Expurg have ordained all such passages to be blotted out In his secound book De Translat Hellenism he saith O if we had but the relicqus and ashes of the old faith which now is almost buried From which faith God hath called some of his stewards faith full who being full of Divine courage of godly emulation of the Spirit of God have been a glory ornament of the Church But now and even of a long tyme the Church is a wasted house having no colour nor shew of that religion which Christ taught if we judge of the universality by the greatest part 14. Iacohus Almainus Doctour of Divinity in his book printed at Colen De potestate Pontificis against Thomas de vio aliàs Cardinal Cajetan the Legate of Leo X. writeth particularly of indulgences saying The power of binding loosing seemeth not to be extended unto them that are in purgatory seing wheresoever promises are made in the Scriptures or grace is promised it is alwayes said on earth as whatsoever thou shalt bind on earth c. and it is never spoken of these who are departed this lofe Thence it followeth saith he That the souls in purgatory can not be delivered from punishment by indulgences albeit they may be by prayers 15. John Tritemius was at this time Abbas Spanhemiensis
and in this confidence I will never be ashamed for the oil of mercy is not kept without the vessell of assurance this is the confidence of man to mistrust himself and rely upon God to trust in our own works is not faith but unbelieff sins are remitted by the mercy of God and we should believe that sin can not be forgiven but by him against whom we have sinned and who can not sin and by whom only all sins are pardoned In the end when unto his lingring sicknes was added an hot fever he held the crosse in his armes saying Abide in mee ô sweet Saviour that I may abide in thee He took the sacrament in both kindes and repeating the same words he rendred his most glorious soul unto God who gave it So Ja. Thuan. hist Lib 21. and Pe Soave hist conc Tri. lib. 5. saith After his death Constantius Pontius was committed to prison for suspicion of heresy who was Confessor of Charles the Emperour in time of his solitariness and in whose armes he died This Pontius died in prison and Philip caused one to burn him in effigie and used such cruelty against his dead body that many were amazed and looked for no mercy from him who had been so merciless to that man whose infamy was not without the aspersion of his dear father II. FERDINAND II. assembled the Electours at Frankford and shewed the renuntiation of Charles this was accepted and he was received by them He sent for confirmation of the Romane Court Ere the Ambassadour was heard the Cardinals object The Imperiall seat can not vaike but by death or deprivation or eiuration and the last two belong unto the Pope only for as the Pope only can depose so eieration can be made before him only as for anything that had passed in Germany it was done by hereticks which have lost their power and therefore Ferdinand should purge himself in judgement and do pennance and send his Proctour with full power to renounce all that was done and he should submitt all unto the pleasure of the Pope only When the Ambassadour craved to be heard the Pope said Charles could not renounce but in his presence only nor can Ferdinand accept without his consent therefore he must satisfie within three months for such things as the Cardinals have to lay unto his charge So his Ambassadour was not heard Grisman advertiseth the Emperour who willed him to shew that if he were not admitted within three dayes he should make protestation that seing he had waited so long and could not be heard to the dishonour of his Master he will return that the Emperour may advise with the Electours what shall be most expedient unto the Imperial dignity Briefly Ferdinand could not be confirmed at Rome untill Pope Pius 4. Thuan. hist Lib. 21. An. 1559. Ferdinand held a Diete at Ausburgh where the Oratours of sundry Nations vere present and the Protestants did present their grievances to wit that albeit peace of religion was concluded confirmed by subscriptions seales yet the judges of the Chamber had enacted strict lawes in mixt causes against them and seing controversies do depend on religion they should be suspended conforme to the Articles of peace nor would the Popish Princes and Magistrates suffer their subjects freely to professe the Augustan Confession nor suffer them to sell their lands as the Articles do permitt that they may dwell in other territories but they imprisoned them or sent them away empty The other party wanted not replies The Emperour appoints another meeting when his Deputies shall hear both parties more fully The Protestants were content if a like number of Judges were chosen of both parties At that time they petitioned that liberty might be granted unto bb and clergy but it was not granted Ferdinand was addicted to Popery yet was not an enemy to Protestants Ere he was Emperour he was continually for warrs but afterwards he was desirous of peace He caused his son Maximilian to be chosen King of the Romanes An. 1561. and died An. 1564. CHAP III. Of diverse COVNTRIES IN the year 1516. Pope Leo X. under pretext to collect money for wars The occasion of the Reformation against the Turk sent indulgences through all Christendom granting pardon of sins both for guilt and punnishment unto all which would give money and extending this grace unto the dead if any would buy for them for his will was that for whomsoever the disbursment was made albeit they were in purgatory they should be free from their pain granting also liberty to eat eggs and milk on fast daies and to choose a Confessour unto themselves c. He began to distribute this harvest ere it was well sown giving unto certain persons the benefit to be reaped out of certain Provinces and reserving what pleased him for his own treasury Especially he gave the gain of Saxony and other parts of Germany about the seacost unto his Sister Magdalen and her husband Francis Cibo the base son of Pope Innocent VIII for recompense as he pretended of the charges the house of Cibo had sustained in the daies of Alexander VI. who was an enemy to the house of Medices and had chased Leo and others of that family out of Rome Magdalen living then at Genua agrieth with the B. Angelus Arembold and he proclaimed to give that power of selling these indulgences in Germany unto any which would ingage to bring up most money even so sordidly that none of credit would contract with him yet he wanted not merchants Pe. Soave in Hist. Conc. Trident. and he went into Denmark and Sweden Among these merchants was John Tecelius a Dominican who was once condemned by the Emperour Maximilian for adultery to bedrowned in the River at Ispruck but by intercession of Duke Frederik had escaped At this time returning into Germany he began to teach how great power he had from the Pope that albeit a man had defiled the Virgin Mary and had got her with childe he had power to forgive that sin for money and he had power to forgive not only sinnes already committed but whatsoever in one shall committ afterwards Shortly comes forth a little book under the name of Albert Bishop of Mentz commanding the pardoners to set forth these indulgences most diligently Joann Sleidan Commentar Libr. 13. It was the custom of Saxony that the Augustinians were imployed in the selling of Indulgences but Tecelius would rather employ the Dominicanes and they spent prodigally in taverns what others did spare from their necessaries to buy the pardons So the luxury of the pardon-mongers and the preaching of the Dominicans were scandalous to very many of all estates and the Augustinians took it ill that they were deprived of their priviledge Pe. Soave Iby II. MARTIN LVTHER was borne in Islebia a town of Mansfield The beginning of Martin Luther An. 1483. in the 22 year of his age he had finished his course of Philosophy in Erford
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
hear that he had written of free-will and such other idle questions trifles and of the Sacrament and such other things that are determined by the generall Councels Osiand in Epit. Lib. 1. Cap. 27. In March Luther publishes his answer unto the Censure of Colen and Lovan These writings are reported at Rome and some do charge the Pope of negligence that he provideth not timely against so great evils especially the Monks do grumble that he takes more pleasure in hunting gaming and musik and is careless of weightier things they tell him how arianisme might have been prevented if Arius had been Contplaints at Rome against Leo he knowes not what to doe at h is first appearing put out of the way as they did at Constance with Huss and Jerom. On the other side saith Pe. Soave Leo began to repent that he had medled at all with the business for he thought it had been better for him to have permitted the Monks to fight together so long as they both professed obedience unto him and not to have sided with either party to the offense of the other yea if he had not medled with it it might have evanished in a short time Nevertheless upon the continuall solicitation of some bb of Germany and the two Universities and especially of the Friers Leo was moved to yield So the Cardd Prelates Divines and Canonists were assembled and Leo commits the cause unto them They unanimously agree that so great impiety must be blasted with the thunder of a curse but the Divines and Canonists do vary in the manner Some said the curse must be given peremptorily others say A citation must precede The Divines say The A decree against Luther case is notorious by his books and publik Sermons The Canonists say Notoriousnes takes not away just defense neither by the law of God nor of nature and they had given a precedent in summoning him before Cardinal Cajetan Again the Divines say This cause doth concerne them only seing it is of faith Religion The Canonists say It concerneth them also seing it is a case to be judged After much jangling they fall upon a course to please both parties and distinguish between the doctrine person books let his doctrine be presently condemned a certain day be named wherein he may appeare and that may serve for a citation but for the books there was another variance some would have them go with his doctrine and some with his person And when neither party would yeeld unto the other a mid way was devised to please them both to wit the Books shall be condemned with the doctrine and be burnt when he is accursed And accordingly one decree is made for all therein he is not warned to appeare but that he and all adhering unto him shall abstain from these errours and burn the books within 60 dayes or els they are presently declared notorious and obstinate hereticks and also all men are charged that they keep not nor receive any of his books howbeit they containe not the condemned errours but flee from him and all his favorits or take his person and bring him up or chase him out of their dominions yea and whosoever shall receive him their lands also are made subject unto the curse of the Church The forenamed authour shewes what were the censures of this Bull men of understanding saith he did admire it first in the forme that whereas it should have been handled in the language of Scripture yet it was set forth in the style of a Court and that in such intricate prolixe sentences that it was hard to find out the meaning of it and as if it were a decree in case of a fee-farme namely in that clause Forbidding all men that they presume not to assert these errours was such polixity that between forbidding and preserve were 400. words at the least Others did marke that unto 41. positions that were condemned as hereticall scandalous false offensive unto the godly and seductive of the simple it was not shewed which were Hereticall which scandalous which false but by adding a word respective all was made uncertaine seing that Generall word determineth not the particulars and therefore some prudence or other authority is necessary to define these controversies And some did admire with what face it could be said that among these 41 proposâ—tions some were the errours of the Greeks condemned long ago Others thought it strange that so many positions of severall heads of the faith were condemned at Rome by the sole pleasure of the Cardinals and other Courtiers without the knowledge and suffrages of bb Universities and other learned men through Europe Now hear from Abr. Schultet how it was accepted in Germany Eccius brought it to Lipsia Marinus Caracciola Hier. Aleander to Colen Eccius is flowted in Lipsia the Bull was not received in Bambergh because as they said it was not legally intimated the Rector of Erford by a publick program exhorts the Students if they see that Bull set up in any place to teare it in pieces and oppose themselves unto the enemies of Luther So when Eccius came to Erford the Students went against him in arms and they threw the Bull being torne into pieces into the water Ulrik Hutten a noble man of Franconia did publish the Bull with interlineary and marginall glosses not without great reproach to the Popes honour Luther before he saw it had set forth his book De captivitate Babylonica wherein he professeth that dayly he saw more and more and he wishes that all his books concerning Indulgences were burnt and in place of them all he sets this one position Indulgences are the wickednesses of Roman flatterers And he wishes that his books were burnt in which he had denied that Papacy is of divine right and had granted that it is of humane right and for them he sets this Thesis Papacy is the mighty hunting of the Romane Bishop Then he teaches that the captivity of the sacrament of the altar is first that one of the elements is denied unto the people 2. that transsubstantiation is believed 3. that the masse is made a sacrifice And he acknowledgeth but two sacraments baptisme and the Lords Supper and he willeth that this book be accounted a part of his recantation When he had read the Bull he said At last the Bull of Rome is come of which some write many things unto the Prince but I despise it and will set myself against it as impious and altogether Eccian yee see Christ is condemned in it there is no reason named I am called not unto audience but to a recantation ye may see they are furious blind and madd ..... O that Charles were a man and would for Christ's sake set himselfe against these devils Then he wrote against the Bull calling it execrable excommunicates the authors of it maintaines all the condemned articles calleth the Pope the Antichrist and appealeth from him unto a Councell When
he heard that his books were burnt at Colen Lovan and Luik he assembleth the Professors of Wittembergh Decemb. 10. and in a solemne manner he causeth publickly to be burnt the last Bull of Leo the X. the Decrees of Gratian Decretals Extravagants Summa Angelica and some books of Eccius and then he publisheth unto the World the reasons why he had done so By this provocation of Luther saith P. Soave and for other just causes all men of sound judgement said A Councell is necessary not only to compose controversies but to provide against the abuses that have been for such à long time in the Church and the necessity was the more apparent because their mutuall writings did but kindle the strife more seing Martin saith he failed not to confirme his doctrin with much writing and the more earnest he was in the cause he advanceth the more he is the more enlightned and findeth the more matter of disputation and discovers more errours even beyond his own intention for howbeit he professeth to do all through the zeal of Gods house yet every one may perceive that he is driven thereunto by necessity When Duke Frederik was going to the Emperours coronation he meeteth with Erasmus at Colen and askes him What he thought of Luther Erasmus saith It is true what he teaches but I wish he were moderate Why saith the Prince doth the clergy hate him so Erasmus saith He hath committed two great faults he touches the Popes crown and the Monks bellies and therefore it is no maruell that all the Papall Kingdom be bitter against him The next day Erasmus writes unto Conrad Peutinger one of the Emperours Counsellers and adviseth to cause Luthers business to be examined by learned and indifferent men in the following Diet at Worms Luther was advised by many to teach and write more moderately and he excuseth himself in some Letters in one unto Spalatin he saith If I must continue in teaching I understand not your and others counsell to wit that Holy Divinity can be tought without offense the Scripture doth especially pursue the errours of Religion this the Pope can not endure I have given up my self unto God his will be done Who did entreat Him to make mee a Teacher Seing he hath made me let him have me or if he repent that he hath made me let Him undo me again I am so far from being afrayd for trouble that it filleth the sailes of my heart with an incredible gaile that now I understand why the Scripture compareth Devils unto the wind for while they blow forth in rage they carry others unto patience This is only my care that the Lord be my friend in these causes which are not so much mine as his and be you pleased to help here as you may And in another Letter dated unto the same Spalatin Febr. 15. he saith There will be a new great fire but who can resist the Counsel of God I intreat you let the business passe-on with it's own motions it is Gods cause only so far as I can see we are driven and moved rather than do move Abra. Schultet Annal. X. The same year Christiern King of Denmarck sent unto the Elector of Saxony for a Preacher of the truth and one M. Martin was sent he in Coppenhagen did preach upon the festivall dayes in the after-noon with great applause of the people the Chanons did not medle with his doctrine but they did deride his manner of delivery John Thurzo Bishop of Vratislavia was the first Bishop who hearkned unto these new preachers and maintained them and died August 2. Caspar Hedio being a Doctour of Divinity in Basile was called to be preacher in the chief Church of Mentz and by advise of Vlrick Hutten Albert Bishop there sent for Wolfgang Capito to be his preacher and Counseller Capito embraces the call to the end he might have the fairer occasion to sow the seed of the Gospell there The Senate of Zurik gave command unto all the Preachers within their jurisdiction to lay aside all the devices of men and freely to preach what they could confirme by the writings of the Prophets and Apostles and in time of Lent they despised the old ordinances for abstaining from flesh Hugh Bishop of Constance commandeth all men by his edict to continue in the faith of the Roman Church untill a Generall Councell be conveened and for the same purpose he sent his Commissioners unto Zurik Zuinglius maintaineth before the Commissioners what he had taught and the Senate entreates the Bishop to call a Synode and there let the learned examine and declare what the people should believe Then Zuinglius wrote of himself unto Myconius saying I have given up myself unto God and do wait all evill both from Church-men and laity praying for this one thing from Christ that he will enable me to suffer with a couragious heart and as he pleaseth either break me or preserve mee who am a pot in his hand If they shall excommunicate mee I will think on the very learned and godly Hilarius that was exiled from France into Africa and on Lucius who being beaten from Rome was brought again with great glory not that I compare my self unto them but I will comfort my self by their example which were better and suffered worse and if it were expedient to rejoice in any thing I would rejoice to suffer reproach for the name of Christ Abr. Schultet The same author saith The first Nation that was enlightned by the Gospell was East Friseland where the Prince Edsard reading diligently Luther's books and thereby receiving the light of knowledge did forsake the rites of superstition and permittes these books to be sold read yea by his example and exhortation did encourage the Nobility of the Land to read them and others also who could understand The first preachers there were Henry Brune unto the Auriaci Lubbert Cant at Leer Jo. Steven at Norda Jo. Sculto at Wenera albeit afterwards he fell away but the most eminent was George Aportan at Embden He had been a Monk at Zwoll and the Prince made choise of him to be Tutor unto his children then giving himself to search the truth he was ready to communicate unto others what God gave him to understand and at last became Preacher of Embden the priests oppose him but by permission of the Prince he preached in the open fields and afterwards he was brought by the people into the Church Bernard Campius maintaining him with a guard lest the priests or their followers should have made any disturbance Herman Henriks one of the Priests forsook the idolatry and became his Collegue the other priests were by degrees put from the altars some went to other places and they who stayd had liberty to exercise their blind devotion within the Cloister of the Franciscans The Prince did presse none but he did most aide those who were for the Reformation and the superstition had place within private walls
his conclusions by writting Because neither Faber nor any other would object the Burg-master in the name of the Senate breakes up the assembly and they give Order that through their jurisdiction all traditions of men be layd aside and the gospell be taught sincerely according to the books of the old new Testament So saith Pe. Soave when neither the diligence of Doctours and bb nor the condemning Bulls of the Pope nor the rigid edict of the Emperour could prevaile any way against the doctrine of Luther but it rather took deeper root all men almost did judge a generall Councell to be the only remedy but the severall aimes of severall sorts as of the Princes people Romane Court and of the Pope cast them upon severall thoughts concerning the way of ordering and place of the Councell Pe. Soave writes of these aimes and purposes particularly The death of Pope Leo makes a pause heerin At that time Satan was busy sowing his tares by the first Anabaptists whose names let them perish The Anabaptists against them Luther was the first that did write from his Pathmos as he spoke They pretend to have revelations from the Spirit and conferences with God Melanchton was not a little troubled with them The epistle of Luther unto Melanchton is worth the reading wherein he saith I commend not thy timorousness and first seing they bear witnes of themselues they should not be heard for that but as John adviseth Try the Spirits Ye have the Counsell of Gamaliell to delay for as yet I heare of nothing either done or said by them which Satan can not do My advice is that you try whether they can proove their calling For God never hath sent any but being either called by men or declared by signes no not his own Sonne The Prophets formerly had their power according to the Law and propheticall Order as we now by men I would in no way accept of them if they assert their calling by a naked revelation seing God would not let Samuel speak but by the accessory authority of Heli. This is especially necessary unto the publick function of preaching And that yee may try their private Spirit you may enquire whether they know anguish of mind divine birth death and hell If you hear that they speak all things smooth pleasant devote as they call it and religious albeit they say they have been ravished into the third heaven approove them not because they want the signe of the Son of man which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only proover of Christians and sure searcher of Spirits Wouldst thou know the place and way of talking with God heare As a lion he hath broken all my bones and I was cast forth from his face and My soul was filled with sorowes and my life drew neer unto hell The Divine Majesty speakes not as they say immediatley so that a man may see him yea man shall not see him and live Nature can not endure the little starr of his speach and therefore he speakes by men because wee can not endure him speaking The Virgine was troubled when she heard the Angell so did Daniel and Jeremy complaine Correct me in judgement and be not a terrour unto me What more Is it possible that his Majesty can speak familiarly with the old man and not first kill and make him wither lest his wicked smells do stinck seing he is a consuming fire Even the dreams and visions of the Saints are terrible at least when they are known Try therefore and hear not a glorious Jesus unless thou know that he was crucified Ex tom 2. epist Lutheri fol. 41. XII In March 1522. Luther returneth into Wittembergh and by Luther returnes An. 1522. Letter he shewes unto the Elector the cause of his returning saying Your Highness knowes my cause or now be pleased to know that I have not the gospell from men but from heaven by Jesus Christ our Lord so that I truly may as here after I will call my self his servant and Evangelist Whereas I did offer my selfe unto congnisance of my cause and became subject unto the judgement of others I did it not that I had any doubt of my doctrine but in modesty that I might call others but when I see that too much modesty turns to the detriment of the gospell and Satan when I have scarcely given him ahandbreadth would take up all the field my conscience presseth me to take another course I hope I have satisfied your H. that I have yielded for a year for the Devil knowes well that I did it not for fear or distrust ..... Now I am come back to Wittembergh with a higher and stronger guarde than the Elector of Saxony can give me nor came it ever into my thought to seek defence from your H. yea I am confident your H. shall have better guarde and defense by me than you can give me and if I knew that your H. either would or could maintaine me I had not returned at all It is not any sword that can provide for or helpe this cause God only must rule and worke here without any industry or help of man therefore in this cause he who trusts most firmely in God shall defend himself and others most safely And seing I find your Ho. so weak in faith I can no way attribute so much unto your Ho. that I can think to be defended or delivered out of danger by you I shall preserve your Ho. soul body and estate free from all damnage and danger in this my cause whether your Ho. believe it or not Let your Ho. know also and doubt not that it is decreed otherwise in heaven then at Norinbergh concerning this business for we shall see that they who think they have devoured and destroyed the Gospell are not yet come to a Benedicito He is another and more potent Prince then Dude N. with whom we have to do He knowes me and I him pretty well If your Illustrious Ho. did believe you should see the wonderfulness and glory of God and seing you believe not you have seen none of those things Unto God be glory and praise for ever Then more particularly he saith I was called by the letters of the Church and people of Wittembergh now in my absence Satan hath fallen upon my flock the Anabaptists were there and some other troubles and hath stirred such troubles that require my presence necessarily and further I fear a great sedition in Germany which they will desire to remove or for a time delay by joint prayers Ard in another epistle unto Melanchton he saith Prepare me a lodging for the translation of the Bible presseth me to return unto you After his returning he preached every day and in his Sermons as Abr. Scultet expresseth his words he spoke against not what was done in reformation during his absence but the manner and the necessity of doing some things In his absence he by letters had exhorted them to
the next yeare they were both put out by the Vicar of Spira and Bucer went to Strawsburgh In the country of Greichga by the river Neccan many towns received preachers Henry Sutphan an Augustinian having escaped from the hands of the Inquisitours in Antwerp went to Breme and preached in S. Ansgarie's Church which the Chanons had left because a man had been killed in it The Clergy seeing the people following his preaching did complain unto the Magistrates and then unto the Bishop but Sutphan defends his doctrine by authority of the Scriptures and promised to surcease if they shall convince him of errour So the Magistrates maintained him The light of the Gospell went a long to Magdeburgh Stetin Sund in Pomer to Riga Derbat and Reval in Liveland to Scaphusen Berna S. Gall in Helvetia to Dantsick Vienna Ulma Wila Creilsheim Cothuse Arnstat c. From Delph in Holland Friderik Canirm wrote unto Caspar Hedio then in Mentz saying The adversaries do attempt much by their mandates letters and messages but God infatuateth the Counsell of Achitophel and it comes to passe that Monte parturiente nascatur ridiculus mus this I know that if we had liberty to preach in publick the Monks which are bitter against the truth would turn to nothing for their credite is gone already by a few preachings in the Schoole But we must patiently wait upon the will and good pleasure of the Lord who when he seeth that we are so earnest doth purposely delay to help lest we sacrifice unto our nets and take the praise unto ourselves if every thing went on smoothly He hath respect not only of them which are to be called that they may be brought unto grace but likewise of them that are called that they may continue in grace but when he shall see us giving over or despairing of salvation unto Israel and to be altogether doubtfull then that he alone may be seen to work on the earth he will help his Church unexpectedly that unto him alone may be praise and glory Amen I am very sorry that Erasmus becomes colder dayly and so far as I can judge he retraits indirectly what he did seem to have written and spoken freely and I perceive his childish fear in respecting the honour of men more then of God And there bee many such Nicodemuses with us but certainly they would stand more stoutly if the glory of Christ who only doth strengthen weak consciences were publickly preached Abr. Schultet Annâl 15. In that summer Luther published the New Testament in the Dutch Opposition by others language and a book against the falsely named Order of Bishops there he accuseth them for condemning and persecuting the truth of the Gospell howbeit when he had so oft provoked them to dispute they could neither oppugne the doctrine of the Gospell nor defend their Popish errours He telleth that they will not come to speed with their tyranny for he regardeth not the Papall curse nor the Cesarean edicts that for them he will not forsake the profession of truth but the rather shall it spread through the world and he endeavours to do it the more heartily because that they rage so cruelly neither shall the Gospell fail albeit he were killed but God will punish them grievously if they will continue in their fury When the bb abbots and Monks heard of this book and of the Dutch New Testament they were the more enraged and sought by all meanes they could to have Luthers books burnt and in some places they prevailed as in Wittembergh Ferdinand the Emperours brother the lawfull Duke being exiled put in execution the Edict of Worms and in November put many to death As also Henry Duke of Brunswike George Duke of Saxony and Philip Bishop of Frisinga Naumburgh were violent against all having any of Luthers books Likewise Erasmus sent a Letter unto Jodoc President of the Senate of Mechline dated Basil prid Jd. Jul. An. 1522. saying Here and there I have turned away partly by my words and partly by epistles many from Luther's faction nor doth any thing so much discourage the Lutheran affections as that I have declared plainly by my divulged books that I do cleave unto the Romane Pope and do disallow Luthers business Scultet writes that Pope Hadrian had exhorted Erasmus to employ his pen against Luther XVI We have heard before in part what Pope Hadrian had written The Diet at Norenhergh An. 1522 1523. unto the Diet of the Germane Princes at Norinbergh in November An. 1522 now hear their answer they say unto the Legate They had with all reverence read the Popes Brieve and heard his commands against the Lutherans they give God thanks that his Blessednesse was come into that See and unto him they wish all happiness And after they had spoken of their unanimity to joyn in war against the Turk they say they are ready to execute the ordinances against the Lutherans and to root out all errours but for weighty causes they had delayed because many had understood by Luthers books how Germany was oppressed many and grievous waies by the Court of Rome and if they had attempted to execute that Edict many would have thought that they were confirming all these vexations and thence had certainly a popular tumult arisen even open rebellion and Civill warr wherefore in such difficulties it were safer to use softer cures and seing the Legate had confessed in the name of the Pope that sin was the cause of all those miseries and he promised to Reforme the court of Rome and if these abuses be not amended and the grievances removed with others which the Princes will now propound it is impossible to calme the present broils or to settle peace again Especially seing Germany had consented unto the paiment of Annates expressely on condition that they should have been employed in warrs against the Turks and these have been payed for many years and never applied unto that use they entreat that the Romane Court would permit that money be brought in to the Emperiall Chamber for that use And where he craves their Counsell for healling the present and imminent maladies they think they have not to do with Luther alone but to root up many vices that are festered by long custom and which some through imprudence and others through impudence do defend therefore they see not a more expedient and efficacious way then if a godly and free Councell be called with the Emperours consent in some convenient part of Germany so soon as possible and at farthest within a year and there must it be lawfull unto all both laick and Ecclesiasticall persons to advise and pronounce freely without danger of any oath or former tye but so far as is expedient for the glory of God and the salvation of souls c. The Legate replieth That excuse of delaying the Edict is but weak for albeit it may seem that scandals might have arisen yet evill things may not be
Brethren and did conferre in the doctrin of faith of them he writes unto Nicol. Hausman to 2. epist pag. 167. saying Pighardi judge so of the sacrament that Christ is not bodily under the bread as some say they have seen blood and the babe there ..... but spritually or sacramentally that is he that receives the bread visibly verily receives naturally the blood of him which is at the right hand of the Father but receives it invisibly I can not blame them more for this And that they do not worship the bread they say it is for the same cause that he is not there visibly as we speak of seeing but invisibly and he is at the right hand of the Fathet Here is the Bohemians their judgement and Luthers approbation thereof Then Ab. Schultet in Annal. ad Ann. 1524. shewes that when Andrew Carolstad was still at Wittembergh he was scandalised at some words of Luther who said Christ is in the bread of the Supper tantus quantus in cruce pependisset so bigg as he did hang up on the cross and that this was an occasion of alienation of their minds We have seen other causes of their schisme On August 22. Luther preached at Jena against the fanaticall spirits of Anabaptists pretending revelations and at that time he said Of the same Spirit are the breakers of images and Sacramentaries Carolstad was present and took these words as spoken against him because he had noted and challenged Luther upon these former words After Sermon they meet in an Inn and in end Luther provoketh Carolstad to writ concerning that question of the Supper and so began that Sacramentary strife Luther hath written of that Conference at Jena one way Scultetus saith falsly and Martin Rheinhard preacher at Jena at that time hath writen of it another way Within two dayes Luther went to Orlamund where Carolstad was preacher at that time but he would not speak with Carolstad yet some of his hearers disputed with Luther and did maintain that what they had done in breaking down images was warranted by the word of God so that Luther went away being almost ashamed Not long after by the means of Luther and at command of John Frederik Duke of Saxony Carolstad was exiled out of Thuringia and so was Rheinhard who had written the Conferences at Jena and Orlamund Carolstad wrot Letters unto Orlamund these were read in a publick meeting and all the people did weep at the reading of them the subscription of the two Letters was this Andrew bodeynstein neither heard nor convicted yet exiled by Luther Bodenstein was his fathers sirname When Luther heares of this subscription he writes to Amsdorfius saying you see how I which should have been a Martyr am come so far to make martyres you can scarcely believe how largely this doctrine of Carolstad concerning the Sacrament hath spread Carolstad went to Basile and there he converseth with the Anabaptists only and set forth sixe little books concerning the Lords Supper Upon which occasion Erasmus wrote unto Henry Stromer 4 id Decembr saying Carolstad hath been here and scarcely did visite Oecolampade he hath set forth sixe little books the printers were imprisoned on the third day after at the command of the Magistrate especially because as I heare he teaches that in the sacrament the very body of Christ is not None can endure this for the vulgare sort are offended that God is taken from them as if God were in no place unless he be under that signe and the learned are moved by the words of holy Scripture and decrees of the Church This business will breed a huge tragedy when we have too many tragedies So far he The sum of Carolstad's doctrin concerning the Supper is The body of Christ neither is nor can bee eaten with the mouth but there is a celebration of the remembrance of his body broken for us and of his blood shed for us So he acknowledges a figurative speach in the words of institution and the word This he expoundes not of the bread but of the body as if the meaning must bee Take eat this bread in remembrance of mee for here is the body that was given for you He addeth there must be a trope necessarily lest we be forced to maintaine that the bread was crucified for us and that the Scripture commandeth us to eat his flesh which is false and that flesh profiteth which is also false and that his body is given and broken for us in the use of the Supper which is also false In the book which he called Of the un-Christian abuse of the bread and cup of the Lord he pleadeth against their errour which bid men seek remission of sin in the sacrament and he asserts that the Sacrament should be often celebrat to declare the Lords death and the annunciation of his death to flow from the remembrance of Christ and this remembrance to flow from the discerning of his broken body and shed blood and that the body is discerned and not the bread or the sacrament when we distinguish his body and blood from other bodies and bloods and that we then discern the body and blood of Christ when we consider that his body was broken for us and his blood was shed for us they who consider not these things are guilty of the body of the Lord even as the wicked men which killed him because such do eat of the bread of the Lord and drink of his cup Therefore a man should examin himself to wit whether he thinkes rightly upon the death of Christ and whether he be such as Christ would have him to bee He denieth also that the sacrament can be called an earnest or pledge of redemption by Christ because what is proper unto Christ and his Spirit should not be attributed unto the bread and wine and the Scripture saith not that consciences are quieted by the bread and wine but rather the Apostle commandeth that a man should first examin himself and then eat of that bread which examination were superfluous if one were made more sure of the remission of his sin by the Supper The Senate of Zurik were offended at the newness of this doctrine and therefore had forbidden the selling of these books But both Zuinglius and Oecolampade had spoken of a trope in the words of institution long before they knew how to make it cleare and thereupon Zuinglius in a Sermon exhorts the Magistrat to let the books pass and be read that so the victory of truth may be the more ingenuous and he said Carolstad was lyke unto a souldier which hath arms and a good mind to fight but hath not skill of arms and puts his helmet on his shoulder and takes his brestplate as a buckler in his hand .... so Carolstad is sensible of the truth but because he knowes not throughly the proper nature of tropes hee disposeth and places the words not in a right ordet Likewise Oecomlapade wrote unto severall friends
of the Protestant Princes came thither but the Landgrave only they sent their Oratours The Emperour calleth this a contempt of his authority he shewes his care for establishing peace in Germany and presseth them absolutly unto the decrees of the councel The Oratours besought the Emperour that he would not violat the former peace as they refused no charges nor service with the rest of the Empire nor had any thoughts to do otherwise in time coming As for Religion seing the councel was not such as he had promised and the States had decreed they humbly entreat that it may be yet referred unto a councel of Germany or a Conference of learned men which will determine thereof according to the written Word While they make such a shew of consulation it was publickly known that the Pope and the Emperour and King Ferdinand were levying souldiers Then the Landgrave and Oratours entreat the other Princes that they would go with them unto the Emperour and solicite him that he would not warre against them The Princes refuse and the Emperour still professes peace with them as his loving subjects The Landgrave enquireth for what cause was the levying of souldiers every where seing he professeth universal peace and he had truce with the Turk He replied at last He aimed at nothing but the peace of Germany and all who will give due obedience may look for favour from mee sayd he but against others which will not obey I must deal according to my right Briefly cruell warrs followed the Protestants at the first prevaile and caused the Papist towns and bb give them money they dispossesse Maurice Duke of Saxony who was a Protestant in Religion but a Commander for the Emperour because he trusted the Emperour that the warrs was undertaken for civil authority only The Elector of Saxony and the Landgrave were of equall authority at that time and their different judgements made them lose many good advantages and in the end they were both taken as is before related In the Diet at Ulms Ann. 1547. the Deputies of the States bewaile the great damnages that had befallen unto them all by these intestine wars and they crave peace The Emperour professeth readiness but because of the pestilence the treaty of peace was deferred to a more solemne meeting at Ausburgh Where the Emperour appointed some bb and other Prelates to pen some articles of doctrine concerning ceremonies and reformation of the clergy These Deputies wrote a litle book all Romish excep that they permitted marriage unto priests and communion under both kinds The Emperour took this course because he could not bring about his purpose in the councel he propoundeth this book in the Diet and caused some to dispute the articles there and then sent it unto the Bishop of Rome The Pope wrote back that none but the Bishop of Rome had authority to permitt such liberty and immediatly he sought to dissolve the councel by transferring it XXXVI In May 1548. The Emperour assembleth the States at Ausburgh Troubles for the Interim and ordaineth that these which had not as yet made defection shall continue in former obedience and condition of Religion and unto others he said Seing some well affectioned men and lovers of tranquillity have propounded unto mee a book of articles which we have caused to be examined Wee will you as yee regard the good of the commonwealth to accept these articles and approve your teaching thereby until a fuller remedy be provided by a general councel The Bishop of Mentz as if all the rest had given him their voices gave in name of all the States unto the Emperour immortall thanks for his zeal and care and he promised to obey The Emperour takes this answer as an universall consent and would hear no excuse from any other He commanded it to be printed in Dutch and Latine it was called The Interim John Marques of Brandeburgh went unto the Emperous lodging and said that he had served him heertofore upon this affiance that he had assured him of liberty of Religion The Emperour sayth This is a general Decree nor can any be against it The Marques began to speak in the contrary but the Emperour commandeth him to be gone lest he give a bad example unto others to refuse the book and he went home the same day but changed nothing in religion The Electors Palatine Brandeburgh accept the book Wolfgang Duke of Bipont refused it with great boldness Ulric Duke of Witembergh would not accept it for his person but because the Spanish souldiers were quartered in his land for the time he gave leave to use it yet the priests were not regarded there so that within a short space they left his land again The Emperour sent Granvellan and the Bishop of Artois unto the captive Duke of Saxony with some hope of liberty if he would approve the booke He said He coul not accept it unless he would wound his conscience and sinne against the Holy Ghost seing it containes many things contrary to the holy Scriptures After that he was keept more straite and his preacher for fear changeth his habite and left him The Emperour sent also unto the Duks two sonns and they also refuse the book then he complaineth unto the Duke that his sonns would not obey the Decree and they suffered the Preachers to speak and writ aguinst the book and therefore he should cause them satisfy him The Duke returneth answer Seing he himself approves not the doctrine of the book he can not advise his sons to receive it The Deputies of the towns sought some space of time to communicate with their principales ere they give answer The last day of Iuny was granted unto them Some for fear did accept it and others accept it with some exceptions Some returned answer Seing the Emperour presseth this as an Imperial decree they will refuse no proportionable burden of the Common wealth but this particulare concerneth their souls and the burden thereof lieth upon the godly people so many as are careless of Religion care not what be decreed they doubt not but the Emperour loveth peace yet if men be compelled to speak and practize against conscience it is to be feared that such decrees shal raise greater troubles Nevertheless the Emperour presseth the book upon them by force as upon Ulme Constance c. The preachers chuse rather to leave the townes as Brentius left Hala Musculus left Ausburgh c. Some were persuaded to accept it and afterward with many tears confessed their sin publickly Albeit the Emperour had commanded that none should write against that Interim yet many books were published condemning the doctrine in it and admonishing men to bewar of it as a most pernicious pest not only for the errours of doctrine but lykewise because it is a meanes to bring in whole Popery again Ausburgh was compelled to receive their Bishop again and he would not come in untill he covenanted with the Senate that he shall
diverse men some of them are seditious and some are good and honest Men zealous and loyal unto God and their King and would in nothing offend the one nor the other in living and dying they shew their desire to enioy salvation and to find the way thereunto and when they have that way they fear not losse of life nor goods nor any manner of punishment As yet we see it plainly enough that the punishments which have been devised against them have done no good but rather their patience in the midst of firy flames hath stirred up many to love their cause whence it hath been that many who never knew of their doctrine were desirous to know it for which those had suffered and did embrace the same doctrine with no less affection and zeal Therefore look upon the examples of the Bishops in the first general Councels who never used any other weapons but the word of God against the Arrians and other heretiks And the Christian and good Emperours did use no severer punishment against the authours of these sects but bannishment As for those privy meetings they were alwaies forbidden and the king hath sufficiently provided against them by Edicts yet so that according to equity consideration may be of the time manner purpose and number of them who do meet lest the innocent be afflicted Then Charles Marillac Bishop of Vienna was bidden to speak and his advice was to this purpose There be two as it were main pillars of a kingdom exercise of Religion and the good will of the people The controversies of Religion in antient times were determined in general Councels but now there is no hope of a general Councel for two causes first it is not in our power that the Pope the Emperour and Kings will agree on the time place and manner of a Councell seeing there be so many questions for those circumstances And next as when a man is grieved by some dangerous sicknes he can not tarry for remote Physicians because of the uncertainty of their comeing So the present malady is grievous unto every part of the kingdom and there is small hope of forreign cure therefore we must have a Councel of our own Nation as it was before concluded and the King did promise the necessity of the miserable Church requires it as also the Kings credite and the decrees yet extant shew that our ancestours were wont to assemble every fifth year in a general Councel and the histories of this Nation shew that Councels were called in every kings time some from the whole Realm and some from the half or a Province one or more and it was seldome seen but from these some good ensued to the Reformation of doctrine or manners Let us not stick in this matter nor fear to be accused We have many sorrowfull examples to set before us which are forewarnings of sad desolations ensuing as the miserable condition of the Jewes Greeks Egyptians and Africans where the Church hath flourished but now scarcely have the name of a Church For those causes I think that we can delay no longer to call a Councell notwithstanding these things which the Pope objecteth as letts thereof And while this Councel or Parliament of the Church is in preparation I think three or four remedies may be provided 1. that Prelates abide in their Diocies and here he inveighes against the Italians who reap the gain or thrids of Benefices and have no care of the office 2. that nothing be done in the Church through Simony or bribes 3. to confesse out own faults unto God and make this manifest by publick fasts which was alwayes the custom of the Church in time of publick calamities and what greater danger can there be then that which slayeth mens souls 4. to stay seditious persons that they hinder not the common tranquillity and let it not be permitted upon any occasion whatsoever to rise in arms without the kings leave seing hereby have been many enormities on the one part we have seen the tumult of Amboife and on the other certain preachers have stirr'd up the people violently to destroy and bannish the Protestants Under pretence of godly Zeal so grievous offences followed on both sides ..... The other main point is to keep the people in due obedience and reverent estimation of their Soverain whereof I judge this to be the way If the complaints of the people be hearkned unto and convenient remedies be applied There is a great difference between privat and general grievances publick complaints should be heard in a publick assembly of the Estates and at this time the people complain of many things and when common complaints are not heard the hearts of people are commoved c. Thuan. hist lib. 25. The judgements of others were heard namely the Cardinals said Nothing can be done concerning a Councel without the Popes advice The Bishop of Valence said If the Parisians have need of water may they not bring it from Sene more easily then from Tiber. It was concluded Seing the present maladies require present remedies there should be a National Councel and on Aprile 11. it shall be called to assemble September 10 and an Oratour was sent with all possible speed to declare unto the Pope their necessity of a Councel and to entreat that he would take in good part what they had concluded But his travell was in vain-Soave in Conc. Triden lib. 5. At that time it was decreed also that the Estates should conveen at Orleance or where the King will please to appoint to advise of things to be propounded in the Councel and to the same end particular meetings should be in every Province and the Bishops should prepare themselves and in the mean while none should be troubled for religion unless they be found to take up arms seditiously and the punishment of such men to be reserved unto the King French Commentar lib. 2. Afterwards the Guises suggest unto the king that Antony king of Navar and his Brother the Prince of Condee had plotted a new couspiracy The king sent for them both and resolved to satisfy the Guises with their blood These two being guilty of nothing obey The Prince of Condee was imprisoned and a guard was set to attend the king of Navar. The Pope promiseth to call a general Councel therefore the National Councel was left off king Francis died Decemb. 15. in the 17. year of his age An. 1560. and so the Guises were disappointed In this kings time Emanuel Duke of VValdenses are persecuted in Savoy Savoy commanded the Waldenses of Lucern Angronia Perossa and Sanmartius to receive the Masse c. or he would punish them as rebels They sent a supplication and Confession of their faith professing that they believe all things contained in the old and new Testament and the faith in the Creed of the Apostles and of Nice and of Athahasius and the doctrine of the antient fathers so far as they agree with the Scriptures
he thought to set them and the Germans by the ears and if they consented he hoped to triumph over them Beza answered He and his collegues were come to defend the Confession of their own Church and to this end should the Conference be directed The Cardinal with vehemency did press that point The Ministers fearing that the Conference might be broken off and the blame be layd on them crave leave to consider the Confession forwhich the Prelates seemed absolutly to proclaim The Cardinal nameth one article We confess that the very body and blood of Jesus Christ is truly really and sacramentaly in the Supper of the Lord and is so given and received by them who communicate He alledged also the testimonies of the Saxon Ministers concerning it So the Conference was dismissed The next day Beza was bid to speak and he spake to this purpose We have declared our mind concerning the articles propounded unto us namely of the Church we trust none hath occasion to complain of us and these things that have been handled should have been approved or disproved by the Scriptures But we were demanded By what authority we preach the Word of God they think to make our cause odious by this demand This questioning seemes superfluous seeing we were called hether not to give account of our calling but to confer of our doctrine otherwise it may seem we are brought into judgement Or if it was done only for disputation consider that when two parties are brought into Conference if the one demande Why do you this and the other mutually ask the same this is but caâ—illation and dissention But omitting the Prelates of this realm whom we will not offend let us suppose a certain Bishop were here demanding us By what authority we do preach and we like wise would demand him By what authority he were a Bishop that is whether he was elected by the Seniours of his Church whether the people had desired to have him and whether his life manners and doctrine had been examined and he would answer that he was so and so called but the contrary is manifestly known we call the consciences of those who hear us and know the matter to bear witness If he say We are not Ministers because we have not imposition of hands we might answer Thou hast but one thing the imposition of hands and if the want of that as thou thinkest make us to be no Ministers the want of the other two which are more principal make thee to be no Bishop We speak also another thing albeit beyond our purpose and against our will but that this assembly may see how this question is full of enuy If one were demanding that Bishop From whom had he received imposition of hands and for how much he had bought his title he would answer I had imposition of hands from Bishops and I bought not imposition of hands but only for my place I gave two or three 1000 Crouns which is as if one would say I have not bought the bread but I bought the wheat I say If this contest were judged by the Councels and decrees of the Church it would make many Bishops and Curats ashamed And we speak thus not of intention to bring Quid pro Quo but that yee may see how unwillingly we touch the matter and would have other things handled lest the work of peace be hindred We would have spoken of the article of the Lords Supper because the Cardinal of Lorrain promised to satisfy us in this point of doctrine which is a principal one by the proper words of the Fathers this we do eagerly desire And to satisfy this desire one article was culled from so many and necessary articles of the faith and it was said unto us Either subscribe unto this or we will proceed no further If they were our Judges and sitting upon out lifes they would not say Subscribe but We condemn you Their office leades them into another manner of speach and they should shew if there be any errours in our doctrine We are here before you to give an account of our doctrine unto God and unto all the world and to obey God and the King and you ô Queen so far as lyeth in us to the pacisying of those troubles about Religion If yee had to do with us only who now are here ye might easily have your wills but we represent a greater number not only of this kingdom but in Helvetia Poland and other parts who think long to hear whether this Conference will turn but when they shall understand that in stead of a free Conference the tenth part of an article was exhibited unto us with these words Either subscribe or no more Albeit we would subscribe what were ye the better Others will know whether we have subscribed by force of argument or by constraint Wherefore ô Queen we most humbly beseech that so good and profitable a work be not broken off and that you will vouchsafe to grant such men which will not disdain to dispute soberly Nevertheless lest they say We have not an answer we receive all those passages which Espencaeus brought out of Caluine but in that bit of an article out of the Augustan Confession many things are to he considered 1. the whol Confession should have been propounded and not a line only 2 we would know whether the Cardinal propoundeth it in his own name or of the Prelates and then we would give thanks that they confess themselves overcome in the article of transsubstantiation which is justly condemned by all the Reformed Churches 3. if we should subscribe they also should subscribe that our Churches may understand what we have dene 4. and if they will come to the whol Confession of the Germans we trust that we are come unto a very good way of concord and unity In the mean while we affirm that the Lord Jesus is present in the use of the Supper where he offereth exhibits and truly gives unto us his body and blood by the operation of the Holy Ghost we eat the same body that was broken for us but we eat spiritually and by faith that we become bone of his bones And if this be not sufficient it is hard to speak of so great a mystery in few words if it seem good unto the Cardinal let us consider and confer the Scriptures and writings of the Fathers as he hath promised and if it please you ô Queen to appoint a convenient form of collection and to appoint Notaries to receive our disputations We trust yee understand that we came not to bring disorder and trouble but would dedicate ourselves unto God unto your Majesties and the whole Christian common-wealth and specially unto the tranquillity of this Realm The Prelates were angry that he had spoken of their Vocation and Lorrain said He had dishonoured the Queen into whose hands the right and liberty of election was given So there was bragging of the Cardinall and Prelates and
not do it by another writing I protest unto heeâ— Christian reader my very great grief that those epistles are not blotted out of that works as also in that too large preface which also without my knowledge is prefixed unto that work I allow not whatsoever things may seem to maintain strife or unjust explication or commendation of the sacrament or may seem to advance any man with the disparagement or imputation of others but of this at another time only I would now purge myself from that edition But whereas I have alledged the writings of M. Luther Zuinglius Oecolampad and mine own concerning the presence of the Lord in the holy Supper godly reader doubt not but I have done so to advance the true doctrine of the sacraments and the agreement of the Churches and not for the pleasuring or contemning of any man or of a mind to offend any or to commend any without cause or desert I know by the Lords grace that Luther thinks well of this mystery as of all things whereof true knowledge is necessary unto Religion Therefore seing in the former editions of my Enarrations I have spoken against the natural either union of the body of Christ with the bread or its circumscriptive inclâ—sing in the bread as also of the comforting of consciences by the only outward receiving of the sacrament and against such other fictions as if they had followed upon the words of Luther which he had used when he was speaking of the sacraments it is my part both for Luthers cause who hath deserved well of the Church and for the Church of God and for Christ himself to testify unto the world that I acknowledge him to be free from such devices not only in his judgement but in his words lest any one upon occasion of my writing which may seem to fight with Luthers writings shall think that either Luâ—hâ—â— maintaines any presence of the Lord in the Supper unworthy of the Lord or that I maintain no presence The judgement of Zuinglius and Oecolampad so far as I could understand it therefore have I mentioned that those who reverence these mens works now knowing that these did not maintain naked seals in the Supper without Christ may the more willingly receive the truth of the sacrament if they have missed it and cleave faster unto it if they continued in it and such who make no account of those mens writings should no way reject the gifts of God which were bestowed on those in no small measure specially on Oecolampaâ— as his elaboured works shew abundantly .... God remove all contention from his people and all proposterous affectation and contempt of men and give us grace to embrace his trueth truly and to pâ—omote it happily Amen So far Bucer This was written in the year 1536 what may be gathered out of it I leave unto the judicious reader as also how it agreeth with the practise and doctrine of Luther and them who have followed him after that year CAP. IV. Of BRITANNE 1. William tindall is reckoned among the Englishes to have been next VV. Tindal an English mastyre unto John wickliff for knowledge of the faith and innocency of life he instructed the people in true faith toward Christ as his books yet extant do shew clearly and none did reveale Antichrist more plainly John Fisher Bishop of Rochester did provoke King Henry VIII against him and called him a rebell and contemner of the Kings lawes Therefore he wrote a book with this title The obedience of a Christian man and how Christian rulers ought to governe wherein also if thou marke diligently thou shalt find eyes to perceive the crafty conveyance of all jugglers In his epistle to the reader he saith The word of God is ever hated of the world neither was ever without persecution as thou mayst see in all the histories of the Bible both of the New and Old Testament neither can be no more than the sun can be without his light And forsomuch as contrarily thou art sure that the Popish doctrin what it is Popes doctrin is not of God which as thou seest is so agreeable unto the world and is so received of the world or rather which receives the world and the pleasures of the world and seekes nothing but the possessions of the world and autority in the world and persecutes the word of God and with all wilies drives the people of God from it and with false sophisticall reasons makes them afrayd of it yea curâ—eth them excommunicates them and brings them in belief that they be damned if they look on it and that it is but doctrin to deceive men and move the blind powers of the world to slay with fire water and sword all that cleave unto it Fol. 6. God promised to David a kingdom and immediatly stirred up King Saul against him to persecute and hunt him as men do hares with grehounds and to feret him out of every hole and that for the space of many years to tame and meeken him to kill his lusts and make him feel other mens diseases to make him mercifull and to make him understand that he was made King to minister and serve his brethren and that he should not think that his subjects were made to serve unto his lusts that it were lawfull for him to take away from them life goods at his pleasure O that our Kings were so nurtured now a dayes which our holy bb teach in a far other manner saying your grace shall take his pleasure take what pleasure yee lust spare nothing wee shall dispence with you wee have power wee are Gods vicares and let us alone with the realme wee shall take pains for you your Grace shall but defend the faith only Fol. 13. he saith unto the Curates Wherefore were the holy dayes appointed but that the people should come and learne are yee not abominable Schoolmasters in that ye take so great wages if ye will not teach if yee would teach how can ye do it so well and with so great profit as when the lay people have the Scripture before them in their mother tongue for then they should see by order of the text whether thou juglest or not .... but alas the Curates themselves for the most part wote no more what the new or old testament meaneth than the Turks do neither know they any more than The Bible was unknowen to Curats that they read at masse matens eevensong which yet they understand not nor care they but even to mumble up so much every day as the pye popingay speak they wote not what to fill their bellies If they will not let the lay man have the word of God in his mothers tongue yet let the priests have it which for the most part of them understand no Latine at all .... A thousand things forbid ye which Christ made free and dispence with them again for money neither is there any
Peter-pence unto any of the Collectors This vexeth the Romane Court and all their thoughts were upon remedies Many would proceed with censures against the king and interdict all Nations to have commerce with England but they took a more moderate course to serve the time and by intercession of France to compose the business And Francis undertooke it and sent the Bishop of Parise unto Rome with tolerable propositions and in the mean while they went on slowly at Rome that they would decern nothing unless Cesar would either first ot at the same time revenge by the sword his cousin's wrong The plea was branched into 23 articles as 1. whether Prince Arthur had carnall copulation with Catherin The half of Lent was spent on this question then March 19 Newes were brought to Rome that a famous libell was published in England against the Pope and all his Court and that before the king was a comâ—dy to the great reproach of the Pope and the Cardinals Then all were in a rage and March 24 they pronounce sentence that the marriage betwixt Henry Catharin was lawfull and unless he hold her for hiâ— wife he shall he reputed as excommunicated This praecipitation pleaseth not the Pope for within sixe dayes Letters come from France shewing that Henry is content to submitt unto their judgement and obey the Pope if such Cardinals were secluded of whom he was jealous and such as were free of suspicion were sent to Camerac and there determine the plea and Francis sent Oratours for tâ—is effect Thâ—n Clemens adviseth on pretenses to suspend the Sentence and recover a lost cause But Henry said Their Sentence was nothing unto him he is the only Lord of his own kingdom as the Pope is the only Bishop of Rome and he will do as the Easterne Church did of old He renunceth the Pope and takes his power unto himself in England to wit he will keep the Christian faith and cast-off the Popes authority nor will he suffer that the Lutheran or any other heresy have place in his â—ealm And so he did for he publisheth an Edict whereby he declares himself The head of the Church of England and chargeth upon pain of death that no man assâ—ribe any power unto the Pope within Englâ—nd and commandeth all the Collectors of Peter-pence to be gone All those were confirmed by ordinance of the Estates which they call the Parliament And it was also Acted that the archb of Canterburry shall invest all the bb of England and that the Churchmen shall pay yearly unto the King 150000 pounds for defence of the kingdom against whatever enemy Various were the judgements of men concerning this action of the King some said it was done prudently that he had cast of the Romane See without any alteration of religion without any sedition among his subjects and without appeal of his cause unto a Councel for if he had permitted it unto the judgement of a Councel he saw that he could not carry it without difficulty and the issue might have been dangerous for a Councel consisting of Church-men would without doubt have maintained the Papal power seing albeit they be in some respect obnoxious unto Emper. and Princes yet they do prefer the eminency of the Pope nor among the Churchmen is any but the Pope that carrieth sway having no Superour in degree of honour But the Roman Court argueth it could not be affirmed that he had made no change in religion â—hen the chief and first article of their faith concerning the Primacy of the Pope was changed for which alone they should have kindled the fire of sedition as if all had been changed and the event did confirm this seing the King was driven by necessity of maintaining this edict to punish severely his formerly dearest minions Nor can it be easily told how great offense and sadness not only at Rome but every where this departure of so great a Prince from the obedience of the Pope wrought in the â—earts of Churchmen Certainly â—t was a cleare document of humane frailty whereby it often hapneth that what things were most advantagious turn at last to the greatest A wicked policy of the bb loss and harm For the Romish PP by dispensations of marriages and sentences of divorces either granted or denied were wont to make great advantages under the name of Christs Vicar as under a shadow covering those Princes which thought it expedient either by some incestuous marriage or by violating one and contracting another to make new purchase of other Landes or to cut away the rights and titles of diverse competitours and that made sure friendship among them The Pope and the Princes when his authority did serve to maintain their power without which the actions of Princes being unlawfull had been clearly condemned hindered nor only unto these Princes but unto all their children which might have been called to prove the lawfulness of their birth So far Pe. Soave in hist Conâ— Trid. Lib. 1. Others shew what was done in England Card. Wolsey archb of York had advised the King unto that divorcement but when he understood of his affection toward Anna Bolen he changeth his mind because she was infected so he spoke with Lutheranisme and he wrote unto the Pope that for this cause he would not consent unto the divorce Thus we see that in all these variations both at Rome and in England the Pope and his Cardinals look not to any Rule either of Gods word or of reason but are moved by the Spring of their own interest When the King understood of these Letters by his Agent lying at Rome he was highly displeased and displaceth Wolsey of his office of Chanceller in France and of two bishopricks for he had three York Duresme Winchester and at last â—e sent the Captain of his Gaird to bring him to London but he died by the way of a flixe When the king was married with Queen Anna he entangleth all the Clergy by the law Praemunire for assisting the Popes Legate They submitt themselves namely the Prelates profer for discharge of that law to give unto the king 100000 pounds out of Canterburry and 18840 pounds out of York and in their submission they call the King the head of the Church In the Parliament An. 24. of his reigne in January following he annulleth some former Acts that were made against hereticks and ordaineth that none shall be in danger for speaking against the Popes pretented authority or his Decrees or lawes which are not grounded on the holy Scriptures Item An. 25 ch 39 he appointed 32 judges out of the higher lower houses whereof 16 should be of the clergy and 16 of the temporality and all at his own nomination to examine the Synodal Canons and to determine of them either to stand in strength or to abrogat them at their discretions Item the Clergy should promise on the word of a priest never to assemble without the Kings
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
correcting of Breviaries and Missals by taking away what is not warranted by Scripture c. The Legats answer Those things can not be propounded in a Session and they advertise the Pope by Post Then the Pope was In a fury but returning to himself he began to consider the present difficulties of all the Popish Princes and to the end he might engage them all he resolves to propound a League and a designe of the Pope is disappointed defensive of all the Catholiks against the plots of Protestants in every place and he judgeth it easy to make them to condescend if for no other cause yet to free themselves of suspicion He thought the Duke of Florence is wholly his own the Duke of Savoy is in danger and hath received subsidy from him the Venetians were desirous to hold the Ultramontanes out of Italy Spain had need of him for defending Millan and Naples France had present necessity and the Emperour had more them his hands full in Germany But his hope failed him for the Emperour would in no way condescend to any thing that might give suspicion unto the Protestants The French Counsel was so far from hindering the Protestants to make incursion into Italy that they wished the kingdom rid of them all Spain was more afrayd of an vnion of the Italiaus then of any harm the Protestants could do unto him Venice and Florence thought that such an vnion might disturb their present peace in Italy And they all did alledge one common reason that this league would hinder the progress of the Synod The pope being so far disappointed bended all his wits to shift the final concluding of any thing in the Councel as he brought it to pass untill February 27. in the year 1563. Then the Car. of Mantua wrote a Letter for secrecy with his own hand that he had not a face to appear any more in a congregation nor can he give them words as he had done those two years all the Ministers of Princes say How beit his Holines promiseth reformation yet because they see no action they can not think that he hath any inclination thereunto and if he had performed his promises the Legats could not be so deficient to satisfy the instant petitions of so many princes And within five dayes this Cardinal died Then Seripando sent speedily unto the Pope and with the common Letter he wrote a privy one that he would be glad if his Holiness would send another supream Legate or remove him but if would have him to be prime Legat he told him be will proceed as God shall inspire him The Bishop of Varnia craved licence to go home for his Church had need of his presence The third Legate was more ambitious and wrote that there is no need of mo Legats and promised a good issue with satisfactiō The Pope after privy consultation with his dearest friends thought it necessary to send moe Cardinals who being engaged with gifts and promises wold follow his instructions closse So in a consistory not being intimated as he was wont but when the Card. were assembled on a Sunday in a chamber where they put on their Robes before their going to chappell consulteth them not lest he were solicited with more requests but abruptly he createth Legats the Card. John Moron and Bernard Navagger At that time he received Letters from the Emperour shewing that now having dispatched his The Emperours obiections are yet more offensive weighty affaires with the Electors and States of Germany nothing was so dear unto him the Aduocat of the Church then to promote the affaires of the Synod he hath come to Isprue within thee dayes journy to Trent for that end he had heard with much grief that the affairs proceed not there as he had expected and as the publick tranquillity requires and that there is a fame his holiness intendeth to suspend or dissolve the Synod which if it be done will be scandalous to the whole world and laughter unto them who have forsaken obedience unto the Roman See and will hold their opinions with more obstinacy it will redound to the contempt of his Holiness and of the Clergy and of all Councels hereafter He obiecteth also that the Synod is not free because every thing is first consulted at Rome and nothing can be propounded but as it pleaseth the Legats and the Prelats who have interest in that Court can not be impeded from their practises he craves that the demands that were exhibited by his Ambassador and other Princes concerning the Reformation especially of the Roman Court may have place of hearing lastly he profereth to assist the Councel personaly and entreates his Holiness to do the like It seemed unto the Pope that the Emperour had gone beyond his sphere and it was offensive that he had sent coppies of this Letter unto Trent and other Princes the Pope thought this could be done for no other end but to justify himself and provoke them against Rome For this cause the Pope sent about also to justify himself and he wrote unto the Emperour that he had called the Synod with his advice and of other Princes not that the Apostolical See had need of any authority from them seeing he hath fulness of power from Christ All antient Councels were called by the Bishop of Rome and the Princes were executers of his will he had alwise intended a compleet end of the Synod for the service of God The consulting at Rome is not prejudicial unto the liberty of the Synod because none was ever celebrated in absence of the Pope but have ever received instructions from Rome and followed them as he alledged some instances And when the Pope was present he only did propound the particulars yea he only did conclude and the Synod did only approve c. Finally he was desirous to assist the Synod for rectifying the dis-orders thereof but in respect of his old age and weighty affaires it is impossible that he can go unto Trent Likewise the Pope considered that the Emperour and King of France did not mind the Synod but upon account of their several interests and the satisfaction of their subjects and thought that those could not unite but Spain were all catholiks wherefore he resolves to deal with that King by promises Mean while Seripando dieth March 17 and the two Legats were sent away with a common Letter of fair words unto the Synod and a commission to bring nothing unto a conclusion And Moron had his instructions apart XIV In all those sixe or seven months the difficulties at Trent were seven principally 1. that decree of propounding matters by the Legats only 2. whether the residence of Prelats be de jure Divino 3. whether Bishops The confusions of the Synod are plaistered by the Cardinal of Lorrain were instituted by Christ 4. concerning the authority of the Pope 5. to augment the number of the Synod's Secretaries and keeping an exact account of the
indulgences purgatory images and Reformation of Monasteries was quickly dispatched with out debating or dispute but only by suffrages The Index the Missall Ritual Breviary and Agends were reserved unto the Pope and the Session by anticipation was held December 3. and 4. When the decrees from the beginning untill this time were read a Secretary going in the midst asked Whether the Fathers were pleased to make an end of the Synod and Whether the Presidents in name of the Councel should crave confirmation of the decrees from the Pope They answered not one by one but all together placet Then the prime Legate gave unto every one there present and who hadâ— assisted in the Councel a plenary indulgence then blessing the Councel he dismissed the Fathers Car. Lorrain as if he had been a deacon roaring and the Fathers answering wished eternal felicity unto the PP Paul and Julius all happiness unto Pius 4 eternal memory unto Charles 5. Emperour and long life unto Ferdinand and all Princes and protectors of the Councel then they gave thanks unto the Legats and Cardinals they wished long life and safe return unto the Bishops they commended the faith of this Synod as the faith of Saint Peter they denounced anathema against all hereticks without particular mention of any and they commanded the Fathers to subscribe the decrees XVI The Legats return to Rome before Christmes There was a Consultation at Rome dispute about the confirmation of the decrees The Pope would have subscribed simply but some Courtiers said It hath been decreed against plurality of Benefices and against No-residence of prelats and if they for confirmation of the decrees shall henceforth practize contrarily the people who are not capable of expressed exceptions and reservations will be ready to calumniat For this reason some who had bought their places and feared the losse of them demanded restitution Some advised to confirm the decrees of faith presently and to proceed in maturity with the others for some of them deserve consideration in respect of their confusion and the impossibility of some that have need of dispensation It is better to moderate them in time then first to strengthen them by confirmation and afterwards to moderate them Car. Amulius said Those fourty years by past the world was crying for a general Councel as the only and soverain remedy of the present maladies of Christendom but if so soon as it is ended question be made of moderating correcting or leaving it in suspense without confirmation it will be a manifestation that necessary provision hath not been found at Trent and then other means will be sought by National Synods or other wayes but if the decrees be approved as a perfect Reformation and giving as far execution as is possible many will believe that nothing is wanting and nothing is more necessary then to spread a fame of the Councel that it hath prescribed a perfect Reformation not suffering it to be known that any Cardinal doubteth but that it hath performed all for which it was called By so doing the humours of men will be quieted by degrees and his Holiness may provide for his Ministers by dispensations for his Apostolical authority is reserved in the decrees and in time things will insensibly the world not observing it return to their own posture yea and if this course be not taken the world which alwayes makes the worst interpretation will nullify all the decrees if there be any alteration or the confirmation be delayd yea they will say The Legates approve this oration but it was opposed by all the Offices of Court almost representing their own losses and that it will turn to the diminution of his Holiness revenues Hugo Boncompagne Bishop of Vesta afterwards a Cardinal said He could not but marvel at their vain fears seeing greater authority can not be given unto these decrees then unto former Councels and Decretals and nevertheless the Pope may dispence with them and a law consists not in words but in the sense neither in that which the vulgares and Grammarians give unto it but which custom and authority do confirm Lawes have not power but what is given them by him who governeth and hath the charge to execute them he may give them a more ample or stricter sense yea and contrary unto that which they do import and to withstand the temerity of Doctors who the more ignorant they are of government presume the more to interpret lawes whereby authority is confounded therefore all men should be forbidden to write upon the decrees And if his Holiness would ordain that Judges in all their doubts should resort unto the Apostolical See â—one shall be able to make use of the Councel in prejudice of the Court And as there is a Congregation that with good fruit is set over the Inquisition so his Holiness may appoint another for expounding the decrees of this Councel unto whom all doubts may be referred from all parts of the world This being done said he he foresawe that by the decrees of the Councel the authority of the Apostolical See the prerogatives and liberties of the Roman Church will not only not be diminished but enlarged if they know how to make use of those means All were persuaded with those reasons and this Overture was followed January 26. An. 1564. a decree was enacted conform to this oration in all points to wit confirmation monition inhibition and reservation and the Acts of the Councel were published with a Bull containg this decree XVII Behold now how those decrees were accepted by others How the Decrees were accepty others It was said every where One party had taken notice of the cause and another had pronounced the Sentence seing the decrees had not authority from the Synod but from the confirmation of the Pope who in his decree saith that he had seen the decree of craving his confirmation and speakes not of his seeing any other decree but it is more reasonable that the decrees should have their authority from such who had examined and voiced unto them then from him who had not seen them Vnto this it was replied It was not necessary the Pope should read them seeing nothing was concluded at Trent but what he had defined before More particularly the King of Spain dissembled not that the Councel did not please him and he called the Bishops and clergy together to consider what was to be done with the decrees and at command of the King and his Counsell Synods were that year and Presidents were sent to every one of them and these did propound what decrees seemed good unto the King This was offensive unto the Pope but he dissembled for a time In France many particulares were obiected by the Parliament against the Car. of Lorrain as permitting them to pass in prejudice of that kingdom namely those words The Pope hath the care of the whole Church by which he had forsaken a main Fort for which both the King and
none So the Reformed Religion only hath place in the Churches The Provinces of Holland and Zeeland held their first Synod at Dort An. 1574. and all the seven had their first Synod at Middelburgh An. 1578. in which they did agree on the order in the Churches Concerning which two Synods I shall subjoyn the words of the Provincial Synod of South and North Holland held at Harlem in the year 1582. as a summary of them both and of other particulares These are The almighty and mercifull God had in the year 1566. under the sad affliction which was then prepared for the Netherlands graciously shew'd a blink of the truth of his Gospell untill this time here and there in privat preaching but the world's unthankfulness and sin did theÌ„ turn away that grace of God and many honest persons when others fled the Land did readily suffer the Spainish tyranny over the Land through the just judgement of God whereby not only the publick exercise of â—he true Religion was no way permitted but also it was most strictly forbidden in privat and punished with intolerable edicts and torments Nevertheless our good God according to his wisdom and goodness hath contrary to all the power of Satan and his instruments in the time of that cruell persecution discovered by many more and more the idolatry superstitions and errors of Popery and did enlighthen them with the knowledge of his trueth with great hazart of their goods bodies and lifes and they prayd zealously unto God that he would look upon their affliction and deliver them as at last it is come to pass without the Counsel and wit of any men for when the persecution was come to the highest those who had seen with their eyes the persecution of the Christian Church and truth of the Holy Gospell yea who in their ignorance as we many certainly think at least of many had willingly suffered themselves to be abused as instruments thereunto that those I say have resisted the Spainish government and refusing those unreasonable exactions have begun to consider of their priviledges and former liberties seeing it was intended not only to root out the true Religion but likewise to bring into perpetuall slavery all the indwellers of the Netherlands both spirituall as they were wont to speak and Politicks of high and low degree citizens and merchants tradesmen and others with wifes and children And the matter was so far brought after that our just supplications were not accept nor heard that some both without and within the Land though with a smal beginning did gainstand the tyranny By those hath the Lord God who heard the prayers of the faithfull and in this age of the world of his mercy gathered unto himself a Church within these Lands and wrought another work in setting up by them in the midst of those troubles his Gospell and causing it to be preached again first in Holland and Zeeland Which when many who hethertils knew nothing of the Gospell saw with pleasure and untill that time had been silent for they were slack in the just cause to fight for the priviledges and freedom of the Land and to defend them and did find themselves unable to resist them who loved the Gospell for this cause those people were willing to apply themselves with all faithfulness to defend the liberties of their native Land seeing that also they might serve God with a pure conscience when God had opened a way thereunto What other motives were to joyn unto this cause is needless to repeat Yea God hath given the grace that by those foresaid meanes he hath not only made a beginning of maintaining our Civil liberty against the Spanish goverment over all the Netherlands howbeit the matter was weak and miserable to the end the glory of our deliverance should be given unto God only but he hath also more and more promoted the preaching of the Gospell in Holland and Zeeland by adjoyning the Lords the States of the Land and his Princely Excellency to delight therein and as some had adjoyned themselves unto the Christian Church so have they also seeing that the Land might heerby by the better defended from the enemy received and sufficiently established the publick exercise of the Reformed religion by publick edicts and other furtherances and so Popery is set off here and there by degrees and at last the exercise thereof is forbidden Therefore necessarily the ordinances of the Church that were privatly used under the persecution must be made known unto other preachers who are accepted out of Popery or otherwise because the Churches are numerous to the end there may be an unity in pure doctrine and uniformity of Service and the Church and their leaders may increase and be perfited in godliness of conversation For which end a Synod or assembly of Ministers and Elders out of all the Churches in the Provinces of Holland and Zeeland by the knowledge and approbation of his Princely Excellency and of the high States of Holland Zeeland was called to Dort Where after conference in the affaires of the Church and amending of some enormities that had fallen out a form of administration and government of the Churches was appointed so far as they could in time of the grievous warrs where with these Lands were then burdened But after that it is remarkable that some persons being driven either through their weakness or through dregs of Popery or of any other sect which have retarded the Gospell thought it not good that in the Church should be such ordinances and a Consistory that is an assembly of Ministers Elders and deacons but would rather that Ministers should only preach and administrat the sacraments admitting every man without difference c. and that the Magistrats should set off and on the Ministers and rule the Churches as they shall find usefull expedient And this was done under the shew of liberty of conscience And it was also said that the Ministers were beginning a new Monkery whereby in progress of time they would become Masters over the Magistrats as it was in Popery By these words plausible and acceptable unto the world other thoughts were brought upon the Gospell and the advancement of it was hindred But these had not considered that the offices of the Magistrats and of the Ministers were distinct and as unto the Magistracy which is a service of God belongs the government of life and the protection of both the Tables of Gods law under which is comprehended that they should advance Gods trueth by their defence and maintainance So unto the Ministers who in other causes are subject with body and goods unto the Magistrats belongeth their proper office which they have from God to inform teach stirr up exhort and move the consciences of men unto holiness not according to the mind or will of any men but after the direction of the Gospell to do their best endeavours And that the Church of Jesus Christ in the administration of
the worde and sacraments and other things belonging thereunto doth acknowledge neither Pope nor any humane Magistracy nor the Preachers themselves for Head and Lord but only Jesus Christ after whose lawes will and commandements the Church should be ruled and unto whom both Preachers and Elders and deacons and also the whol Christian Church of whatever rank should be obedient But it were longsom now to declare this it is sufficient to hint it in a worde If the liberty and ministry of the Churches should absolutely depend upon the Magistrats and their commandes a great confusion would follow the purity of doctrin might soon decay all enormities abound and piety would fail as by the grace of God the greatest part of the Magistrats do well understand and may know yet better when they shall duly hear the answer of the Churches against the unjust complaint of some who seem to stand for Libertinisme more then for Christian liberty for when there is no end of their complaints and as it shall be found true they with their written and printed Remonstrances will not be directed by the High States themselves so the Church must apologize for the cause of Christ and his Gospell howbeit wee do it not unwillingly and would rather plead it by word of mouth But to return unto the purpose it hath so far come that it hath been propounded unto his Princely Excellency and the high States as reasonable that in no town or willage should be any convention or consistory but with advice of the Magistrats of the towns or of the States by which the meetings and Ministry of the Church should be brought into great danger but his Excellency and the States understanding the cause better have established the former ordinances and administration whereby it may be seen that the Churches have increased and multiplied Afterwards by the pacification of Ghent and by the death of those great Commanders then Governors of the other Netherlands it came to pass that not only in Holland and Zeeland was Popery forsaken and the preaching of the Gospell accept but also the good subjects in Brabant Flanders Gelderland Friseland the bishoprik of Utrecht the land of Overisel c. have begun to embrace the trueth whereby in some places publickly in other places howbeit privily in houses yet in great assemblies of people and also with the knowledge and consent of the Magistrats Gods worde is preached c. So far there Before that time Gaspar Colhaes a Minister at Leiden who had been a priest in time of Popery and yet had professed the Reformed Religion in time of the persecution had made no small sturre for the government of the Church as he had also retained other dregs of Popery and other preachers likewise So that the Churches of the Netherlands was seldom free of one stichler or other yet alwise maintained and keept pure by the vigilancy of Synods and by protection of Magistrats from the corruption of such subdolous Ministers In time of the troubls moved by Colhaes the States of Holland called for one Minister out of each Classis and sent two Commissioners Gerhard van Wingaerd and Leonard Caesenbrood unto them requiring them to shew the form of the Church-government and to shew the distinction between the Civil and ecclesiastical government Those answered The Church-discipline was considered and penned by the Synod at Dort in the year 1578. which was authorized by the High The distinction of Magistracy Ministry States And they had been traduced unjustly that they would have usurped dominion over the Magistrates for they acknowledge themselves to be subject unto the Magistrats as any other subjects are both for body and goods except only that according to Gods worde they may exercize the Office committed by God unto them conform unto the writings of the Prophets Apostles As for the distinction of the Offices they gave it in write whereof the authentick copy Triglandius Lib. cit saith he hath not seen but he gives the summa of it from another to wit Both Offices are ordained by God both are preservers of godly righteousness both should be reverenced for conscience sake The Magistrate should not only preserve godly righteousness but provide for the commonweel-fare in which respect Church-men as well as others are subject unto them in body goods the Magistrat's Office is to establish and promote by their authority and example so far as concerneth the outward man that Gods Worde be obey'd but the Office of Ministers is to set that Worde before the people with faithfull teaching and godly conversation The Office of the Magistrat is to compell the despisers and falsefiers of Gods word that they hinder not the outward peace of the Church and if any do disturbe it to punish them with imprisonment or other punishment in hody or goods And the ministers should exhort the people in Christ's name to serve God peaceably and to shew forth their dutifull regarde of Gods worde and should call unto repentance the inward man that is the spirit or soul with spirituall weapens that is by preaching eternall life and threatning everlasting death The Magistrats office is to ordain punishment in body and goods and according to circumstances of oceasions to mitigate or straiten them And the Ministers should prudently exercize the exhortations and menaces that are prescribed in Gods Word and the excommunication The Magistrate should provide that the external peace of the Church as the Civil peace be keept safe and as occasion requires to punish the transgressions of the disturbers And Ministers should endeavour out of love that according to the rule of discipline in Gods Worde the souls of offenders may be brought unto salvation The Magistrate should preside when punishments of life or goods are handled And Ministers govern in the Church-counsell when matters of conscience are judged The Ministers and Church-counsel should appoint the discipline of the Church according to the rule of Gods Worde and the Magistrate hath power by himself whether present or absent to examine it and if he dissallow any thing therein he may commande the Church-men to reform it according to Gods Worde The Magistrate as also the Church hath power to seek and to use their authority if need shall be that Ministers of the Worde be called and the Church be provided with them and also to punish the faults even in the pulpit that deserve Civil punishment and it is the office of Ministers and Elders to choose persons sufficient for the office and then to present those before the Magistrate that he may approve them if there no be lawfull impediment which then should be confirmed by the Ministers When the Church shall be troubled with any division it is the office of the Magistrate to call together a Church-assembly and to rule it as concerning the external action But when the Church is in peace it belongs unto the Ministers to call the Ecclesiasticall assemblies and to preside in
their books and practises The other book is written by one of that Society bewailing the corruptions thereof as appeares by his epistle unto the Reader and in Pag. 37. he hath the words of Claud. Aquaviva their General complaining thus Secularity and Aulicism insinuating into the familiarity and favor of strangers is a disease of our Society dangerous both within and without unto them that are infected and Us the Superiors who almost know nothing of it Under a fair shew indeed of gaining Princes Prelats and potent Men of concilâ—ating such persons unto the Society for divine obedience of helping others but in truth wee seek ourselves and by degrees we decline into secular affaires And in Pag. 43. are these words of Joh. Mariana a Jesuit in his book De Morbis Societatis Cap. 19. Our rules have been oftymes changed the body of the Society is altogether contrary unto that which our Fundator Ignatius conceived and framed men are scandalized grumble and hate us for no other cause but that they see us so singular and interessed or seeking our own gain ..... None can deny that our society hath departed from right reason And in Pag. 49. he shewes that by the first foundation and also by later constitutions under Aquaviva they should follow the doctrin of S. Thomas Aquinas but because many questions are started up that were not known by him they follow no precedent He speaks of their prudence Pag. 12. as of men desirous to serve God and Mammon who because they have gone unto the world and hate God as Christ teaches Matt. 6. all good men should hate them and follow David who said Do I not hate them who hate thee o Lord Their last aim or end which they profess and fain is the glory of God and salvation of their own soul The middle and remoter end is the spiritual salvation of their nighbours and the nearest is the honor of the Apostolical See But really the end aimed-at and the rule of all things done by the Society according to the mind of their Superiors is the last the proper good of each one gain pleasure and glory And the middle remoter is the glory and vast dominion of their Generall And the nearest is the Monopoly of things that are of greatest necessity and worth as 1. of grace with God that none should be in favour with God nor obtain remission or absolution of sins but by Jesuites and that none should attain to honor Offices and wealth from Princes but by Jesuites 2. Of faith that none should be turned from paganism to Christianity nor from heresy to the catholick faith but by means of Jesuites 3. Of perfection that none should be held perfect or a Saint but by Jesuites that is unless he be of the Iesuites 4. Of learning that now none may learn Divin or humane Letters but under a Jesuite 5. Of vertue or good manners that none should be instructed but by the admonitions and example of Jesuits 6. Of fame or good name that none should be thought good or learned but by the suffrage of the Jesuites at least these not resisting In Pag. 28. he speakes of the fruits of this depraved Society and distinguishes them into inward and outward The inward are special or general The special are 1. in Superiors the ambition of the general affecting a Monarchy and vast Empire Courtliness secularity and Polypragmosyne or medling with many affaires and tyrannicall manner of domineering that is deceitfulness and violence 2. in the subjects effeminate and dainty breeding of Novices a great number and great licence of laiks Mangonia or a divelish way of alluring men into their society an unwillingness of mind or a desire to forsake the Society aloss of goods brought into the Society and beggery a hunting of inheritances flattering of Superiors and potent strangers quadruplies or delaying of pleas from time to time envy against the learned and famous without their Society contumacy against Superiors courtliness and secularity The general fruits are the multiplication of Colledges contrary unto the ordinances multitude of but half-learned Masters a sophistical way of teaching not for advancing of learning but serving unto the ambition of the General who would have many colledges and many Masters to be planted in new Schools paucity of men eminent in learning ........ hypocrisy doubleness simulation and dissimulation as of men living sparingly and disclosing themselves simply unto none a shameless denying of the things that are done by catholicks especially by the clergy though these things are known certainly a contumelious way of contending and disputing with the heterodoxe and stirring up of Princes into violence against them The external fruits are privat or publick the private are many children and young men do unwarily by impulsion of Jesuitesâ—ty themselves with the vow of chastity that they must be Jesuites many hate learning and forsake it being terrified by the multitude of Grammare rules many are craftily cheated of their patrimony many indigent are deprived of godly mens alms many are through envy so diffamed that they can do no good in publick especially if the Pharisees conspire with the Herodians ..... The publick fruits are the first or secondary the first are ecclesiastical or Politicall The ecclesiastical are 1. rarity of Councels for they persuade men that Councels are not necessary seeing they can perform all thing concerning the preservation of faith and discipline 2. the unfitness of Bishops seeing by the teaching and example of their Masters the Jesuits they know not a contemplative life nor Apostolical patience ... Epicurism of the Sadducees or clerks who live so as if they believed neither resurrection nor that there is a soul and spirit .... the infamy of the antient sort of Monks as if they had been the broachers of all heresies some scandalous wicked and heretical opinions which they have hid for a long time and now having power dar vent them as may be seen in Apologia Perfectionis Mic. Ã Jesus Maria printed twice at Rome and again at Ravensburg c. The Political fruits are in respect of Princes or subjects through the flattering and indulgence of Confessary Iesuits is the tyranny of some Princes who account their will a law and their proper interest to be the end of their power seeing the Superiors of the Society commanding the same way and not only absolve Princes their imitators but also pronounce them blest c. In subjects the corruption of faith and manners ignorance imprudence for Jesuits partly by their traditions and partly by exemple persuad the people that God and Mammon may be both served and he may enter into the Kingdom of heaven who puts his hand to the plough and looks back again ..... as may be seen more fully in that Apologia The secundary fruits are the offense of God by profaning ecclesiastical goods ... civil wars arising from that warre that sinners have against God and from the bloody doctrin of Jesuites
and also Quod qui facit contra conscientiam Divinis in rebus aedificat ad gehennam ...... Beare with me Madam I beseech you if I chuse rather to offend your earthly Majesty then to offend the heavenly Majesty of God ...... I will draw to an end most B. Grindals petitions humbly praying that you will consider these short petitions I. that you would referr all these ecclesiasticall matters unto the Bishops and Divines of the Church of your realm according to the exemple of all Christian Emperours and Princes of all ages for indeed they are to be judged as an Antient writes in Ecclesia seu Synodo non in Palatio When your Majesty hath questions of the laws of your realm you do not decide them in your Court or palace but send them to your Judges to be determined ......... Ambrose to Theodosius used these words Si de causâ—s pecuniariis Comites tuos consulis quanto magis in causa Religionis Sacerdotes Domini aequum est consulas ...... My second petition is that when you deal in matters of faith and religion or matters that touch the Church of Christ which is the Spouse bought with so dear a price you would not pronounce so resolutely and peremptorily quasi ex authoritatâ— as you may do in civil and external matters but alwayes remember that in Gods cause the will of God and not the will of any creature is to take place It is the Antichristian voice Sic volo sic jubeo sâ—et pro ratione voluntas In Gods matters all Princes ought to bow their Scepters to the Son of God and to ask counsell at his mouth what they ought to do David exhorts all Kings and rulers to serve God with fear and trembling Remember Madam that you are a mortal creature look not only as was said to Theodosius upon the people and princely array wherewith you are apparelled but consider also what it is that is covered there with .......... Must you not one day appear ante terrendum tribunal Crucifixi ut recipias ibi prout gesseris in corpore sive bonum sive malum And although you are a mighty Prince yet remember ...... As the Psalmist saith 76. Terribilis est is qui aufert Spiritum principum terribilis super omnes Reges terrae Wherefore I beseech you Madam in visceribus Christi when you deal in these religious causes set the Majesty of God before your eies laying aside all earthly Majesty determin with yourself to obey his voice and with all humility say unto him Non mea sed tua voluntas fiat God hath blessed you with great felicity now many years beware you do not impute it to your deserts or policy but give God the glory ...... Take heed you never think of declining from God lest it be verified of you which is written of Joash Cum corroboratus esset elevatum est cor ejus in interitum suum neglexit Deum He concludes trusting better of her and praying for her What could be written saith Fuller with more spirit and less animosity More humility and less dejection I see a lambe in his own can be a Lion in God and his Churches cause Say not that Orbitas senectus only encouraged Grindall in this his writing whose necessary boldness did arise partly from his confidence in the goodness of the cause for which partly from the gratiousnes of the Queen to whom he made his adress But alas all in vain Leicester had so filled her eares with complaints against him there was no room to receive this petition But to return to the former purpose we see from this Letter that the form of Exercise was allowed by ten Bishops and the history shewes that the Ministers who used that exercise were not conformists unto the rites But NB. VVhit gift's severity iâ— opposed some Bishops of that age were so zealous of their authority and jealous of the prophecyings that diligent Ministers must needs conform or then the flocks shall want teaching and the Queen must bear the blam of all More of these trouble followers here I add that â— Whitgift succeeding to Grindal was the first Reformed Bishop that was Counselor of State and most vehement in pressing conformity yet not without many checks and lets For not only did the Counsell sent Letters unto that Archbishop willing him to relent of his severity but as the same author writes in the Parliament Aâ— 1587. the House of Commons presented unto the House of Lords a petition complaining that many parishes were destitute of preachers and craving amongst other things that no oath nor subscription might be tendered to any at their enterance into the Ministery but such as is expressly prescribed by the statutes of the realm excep the oath against corrupt entring That they may not be troubled for omission of some rites or portions prescribed in the book of Common prayer That such as had been suspended or deprived for no other offence but only for not subscribing might be restored and that the Bishops would forbear their excommunication exofficio mero of godly and learned preachers not detected for open offence of life or apparent error in doctrine c. And the Lords rancountred the Bishops so hardly especially against plurality of Benefices that matters flying so high the Archbishop conceived it the safest way to apply himself by petition unto the Queen in this manner The wofull and distressed estate whereinto we are like to fall forceth us with grief of heart in most humble manner to crave your Majesties soveraign protection For the pretence being made of the maintenance and increase of learned ministry when it is throughly weighed decrieth learning spoileth their livings takes away the set form of prayer in the Church and it is the means to bring in confusion and barbarisme How dangerous innovations are in a setled Estate whosoever hath judgement perceiveth Set dangers apart yet such great inconveniences may ensue as will make an estate lamentable and miserable Our nighbours miseries may make us fearfull but that we know who ruleth the same All the Churches in Europe can not compare with England in the number of learned Ministers These benefits of your Majesties most sacred and carefull government with hearty joy we feel and humbly acknowledge senseless are they that repine at it The respect hereof made the Prophet to say Dij estis All the faithfull and discreet clergy say O Deacertè Nothing is impossible with God Requests without grounded reasons are lightly to be rejected We therefore not as Directors but as humble Remembrancers beseech your Highness favourable beholding of our estate present and what it will be in time to come if the Bill against pluralities should take any place c. With this petition was annexed a catalogue of pretended inconveniences So that in effect no thing was enacted in relation to this matter but at the dissolution of the Parliament the Bishops were more â—evere then
J. Christ correction of manners and administration of the holy Sacraments and declares that there is no other face of Church nor other face of religion than is presently by the favor of God established within this realm and that there be no jurisdiction ecclesiasticall acknowledged than which is and shall be within the famin Church or which flowes there from concerning the premisses 3. All markets and faires were forbidden to be keept on the Sabboth-day or in any Church or churchyaird so all handy-work on the Sabboth-day all gaming playing passing to taverns and aile-houses and wilfull remaining from their parish-church in time of Sermon or prayers and a pecuniall mulct layd upon the transgressours respective to be payd for the use of the poor of the parish 4. An Act was made concerning these who send their children out of country 5. Every housholder having lands or goods worth 500. pounds was obliged to have a Bible which at that time was printed in folio and a Psalme book in his house for the better instruction of themselves and their families in the knowledge of God 6. In the table of Acts not printed is mention of a Commssion anent the Jurisdiction of the Kirk the last part thereof Observe 1. The Parliament in the year 1560. is acknowledged to have been a lawfull Parliament 2. We may see that the disciplin at that time in the Church was authorised and ordained to continue Moreover what was the estate of the Church at that time wee may learn from an Epistle of Andrew meluin unto The. Beza dated Nouember 13. An. 1579. Wee have not ceased these fyue years to fight against pseudepiscopacy many of the Nobility resisting us and to presse the severity of discipline wee have presented unto his Roiall Majesty and three Estates of the realm both before and now in this Parliament the form of discipline to be insert among the Acts and to be confirmed by pulick authority wee have the Kings minde bended toward us but many of the Peers against us for they alledge if pseudepiscopacy be taken away one of the Estates is pulled down if presbyteries be erected the Rojall Majesty is diminished if Church-goods be restored unto the lawfull use the Kings treasury is emptied Seing the B. with Abbots and Priors make up the third Estate and all jurisdiction both ecclesiasticall and politicall belongeth unto the King and his Counsell and things ecclesticall should by their Sentence be adjudged unto the Kings treasure That they do speak or think so the cause in many is ignorance in others a wicked life and evill manners and in many a desire to catch the goods of the Church which yet remain or fear of losing what they have taken and what shall I say of that they hold that the Sentence of excommunication is not lawfull untill the cause be known by the Kings Counsell for they knowing their own guiltiness are feared for the Sentence of the Presbytery not so much for fear of Gods judgement as for terror of the civill punishments which by our lawes and practise do follow lastly whill they have regard unto the wisdom of the flesh more than unto the reveeled word of God they wish that all things should be carried in the name and at the beck of a Bishop or one perpetuall overseer and would have nothing administred by the common sentence of the Presbytery The Lord in mercy sweep away these evills from his Church This epistle is in Vindic. Philadelph Pag. 41. Immediatly before this Parliament the Duke d'Obigny afterwards styled Earle of Lennox came into Scotland towit in the last week of Septemb. as Spotswood shewes in Histor Pag. 308. Now if we conferre that time with what is written in that page his splene may appeare against the truth for he makes the Duke's coming to be a cause of variance betwixt the King and the Church at the Assembly preceeding where no difference was appearing but afterwards some what followes Jelousies and emulations were in the winter following among the Noble men as the Earle of Athol Chancelor was envied and died and others fled out of the Country but no variance did as yet appeare betwixt the King and the Church-men XVII In Aprile 1580. a Proclamation was made in the Kings name 1580. ex deliberatione Dominorum Consilii charging all Superintendents and Comnissioners and Ministers serving at Kirks to note the names of all the subjects alsweel men as women suspected to be Papists or ...... And to admonish them ...... To give confession of their faith according to the Form approved by the Parliament and to submit unto the disciplin of the true Church within a reasonable space ...... And if they faile ...... That the Superintendent or Commissioners present a catalogue of their names unto the King and Lords of the Secret Counsell where they shall bee for the time between and the 15. day of July next to come to the end that the Acts of Parliament made against such persons may be executed The Assembly conveens at Dundy July 12. here was the Laird of Lundy Commissioner The 38. Assembly from the King Commissioners c. James Lowson is chosen Moderator 1. Some spake against the Privy Conference as if tyranny and usurpation might creep-in by it and liberty were taken from other members nevertheless after reasoning it was judged expedient to continue 2. John Craig one of the Kings Ministers delivereth this Letter from the King Trusty and welbeloved friends Wee greet you well Wee have directed toward you our trusty friend the Prior of Pettinweem and the Laird of Lundy instructed with Our power for assisting with their power and counsell in all things that they may tending to the glory of God and preservation of Vs and Our Estates desiring you heartily to accept them and Our good will committed to them for the present in good part so wee commend you to Gods blest protection From our palace of Falkland July 11. 1580. 3. Forsomuch as the Office of a Bishop as it is now used and commonly taken in this realm hath no sure warrant authority nor good ground out of the Scriptures of God but is brought in by folly and corruption of mens inventions to the great overthrow of the Church of God The wholl assembly in one voice after liberty given to ail men to reason in the matter and none opponing himselfe to defend the said pretended Office Finds and declares the same pretended Office used and termed as is above said Unlawfull in itselfe as having neither ground nor warrand within the Word of God And ordaines all such persons as use or shall use hereafter the said Office shal be charged to dimit simpliciter quite and leave-off the same as an Office whereunto they are not called by God And to desist and cease from all preaching ministration of the sacraments or using any way the office of Pastors untill they receive de novo admission from the Generall assembly Under the pain of
Robert to answer as is before and more followes So particular respects of men unto the Church-revenues were the cause of difference betwixt the King and the Assemblies 3. Wee see that notwitstanding that litle variance betwixt the King and the Assembly yet the the King deserteth not the Ministers but in the Parliament by his zeal to piety he procureth sundry Acts in favors of Ministers and against impiety and superstition and wickedness 4. Wee have heard a modifying of Ministers stipends which may seem very small but I have seen assignations unto paiment and there they were assigned to a chalder of barly for 20 pounds and to a chalder of oatâ—eall for 20 Marks whereby the stipends then may be compared with the stipends thereafter 5. It is plain now that what power was before given to Superintendents or Commissioners or Visitors is declared to appertain unto the Presbyteries and provinciall Synods and all power is taken from these Commissioners where a Presbytery was This was the estate of the Church when the Confession was ratified by the Assembly XVIIII The Assembly conveenes at Santandrews Aprile 24. year 1582. 1582. The 42. Assembly Androw meluin is chosen Moderator 1. Because many Papists come into the country notwitstanding diverse godly Acts and proclamations set forth by his Majesty The assembly hath voted and thought meet that a Supplication be sent to the Magistrates of burghs or sea-townes and Ports that they will give charge and commandement unto all Masters and owners of ships within their bounds to receive no Papists within their vessels to transport them into the country Or if any be received to present their names immediatly after their arrivall unto the saids Magistrats and Church of these parts that order may be taken with them Under such paines as they shall devise As they will shew themselves zealous of Gods glory aod promoters of the word of his Sone Jesus Christ 2. The assembly understanding that certain Papists in Camphier not only trouble the Scots congregation there but likewise the Fleemines and will not submit themselves to the censure of the Church because of an alledged prividedge In one voice gives their full power unto the Minister of Camphier to proceed against them as the assembly might do Requesting also the Conservator to joyn with the Church in taking order against them 3. Mark Ker Lord of requests presenteth from the King a Articles propounded by the King Letter unto the assembly containing these articles 1. Whither all Benefices under Prelacies should pay any third or not 2. If some should what shall be the difference 4. Should not all Benefices presented unto Ministers before Novemb. 1. 1581. be allowed in their years stipend from the same day untill Novemb. 1. 1582. Or if there be any difference in respect of the Annates that yee declare it 4. Should all persons presented and admitted to Benefices in this time be placed in the book of modification as Ministers of the churches belonging to these Benefices 5. Should such being Ministers as have sufficient ecclesiasticall livings by reason of their Benefices serve at other churches 6. Think yee it not convenient that the reports answering the Kings Letter sent over all the realm this last sommer should be seen and considered at this time for the better understanding the estate of the Church and to see how many reports are in your hand as so many which the Clerk-register hath shal be ready patent 7. that yee will let Us understand what yee have concluded of Readers in generall and specially these that are presented to Vicarages for life time 8. Think yee it reasonable that any who is provided unto a Benefice and serving as Minister at the only church belonging to that Benefice should have any more stipend but the rent of that Benefice 9. What think yee most reasonable to susteen the Colledge churches 10. To whom should the King or laick patrones direct their presentation for admitting qualified Ministers and that yee will name the persons in speciall 11. Seing the dearth of vittails makes great inequality of stipends some having victuall allowed for a marke or 20. Sh. and others having silver assigned unto them are constrained to buy at five or sixe or seven marks the bole were it not equitable that all Ministers had their proportionable part of victuall and money or that the victuall should be sold or allowed at the highest prices and so these who have smallest stipends may be the better augmented Answers unto these The 1 2. before they be specially answered Answers it is meet that there bee a form of assignation made by some to be appointed thereunto before the next Assembly Unto all Ministers and churches that are likely to stand respecting the answers advice sent out from every country and as if the present possessors were dead and that charge be directed unto these who have not their answers to send them with expedition 3. The Intrant to any Benefice entring at November 1. after his admission shall serve the cure and shall have no more stipend at the next Whitsonday but the superplus as it falleth because his exequitors will receive al 's much at his decease according to the antient order of the Annates And that diligence be used to have Bagismond's Role of all Benefices and taxts and what Benefices are not taxed the rents thereof are the first year to be equally between the exequitors of the defunct and the Intrant who shall have only the half fruits of the year of his entring and so of the stipends 4. We think none should be placed in the books of modification but qualifyed persons and if any be presented to Benefices since the Kings coronation that are unworthy or unable to discharge duty that they be called and deprived by such order as shall be condescended upon 5. For the generall Minister s that have sufficient Benefices whereunto they are provided for life time should not have stipends to serve at other churches unless great necessity be seen and allowed by the gen assembly and order shall be taken to reform these as appertaineth 6. We think this is agreable to that which is appointed in answer unto the first 2. articles 7. This shal be specially answered how soon it can be advised by this assembly 8. Upon the sight of the particular assignation to be made speciall answer shal be made with the answer unto the first two 9. We can not but think it reasonable that Ministers of Colledge-churches should be sustained as they of other churches and if not of the fruits of the same church yet he should have assignation other where 10. The presentations are to be directed to the Commissioners of the Church within the bounds where the Benefice lyeth 11. This matter is weighty and can not be well answered without advice it shal be propounded and resolute answer thereafter shal be given 4. As the admission and examination of Ministers is
horning to cease from all proceeding against him to excommunication 8. Blasphemous railing against the Ministers in pulpite since his suspension and oft before And in summamanifest contempt of the ordinance of the Church and stirring up a fearfull schism betwixt some of the Nobility and the Church All which being tryed partly by his own confession partly by the process in the Gen. assembly last in Edinburgh and by the process declared by the Eldership of Sterlin and partly by testification of good and godly brethren was found all to have fallen in his person and him to be culpable thereof for the which hainous and unworthy crimes the Assembly voteth and concludes the said Robert not only unworthy to serve in the Office of the Ministry but to be deprived thereof perpetually the sentence of excommunication to strick upon him unless he prevent the same by repentance The Lord of requests craves that the pronouncing of the said sentence may be delayd untill the King be advertised The Assembly continues their answer till after noon In Sess 9. a letter being written in name of the Ass unto the K. was read and thought good to be delivered unto the Lord of requests whereof here is the tenor Please your Maj. Wee have received your Gr s most loving letter directed unto us by your Gr s Commissioner Mark Ker Mr of requests and are compelled to burst out with most humble thanks unto our good God who of his mercy hath given us â—o godly a King carefull and wel-willing that God be glorified and his Church within your M. realm maintained as plainly appeares by the articles by your G. propounded whereunto with all diligence we began to make answer but in such shortness of time and such strait whereunto we were brought by certain Letters raised at the instance of Mr Robert mongomery wee are altogether stayd in that many other godly actions for upon the. 27. day of this instant the Assembly being occupied in godly and modest reasoning of weighty matters he caused an officer of armes to enter irreverently and under pain of horning commanded the wholl Church from all proceeding against him for whatsoever cause or enormity committed in his wicked attempts A thing that was never heard nor seen since the world began whereof we must lament unto yout Gr. and having no other refuge under God most humbly crave that by these extraordinary charges directed against the word of God and Lawes of your Gr s Countrey we be not constrained either to betray the cause of God by bearing-with and winking at horrible crimes manifest to all men in the person of the said Mr Ro. or to be reput and accounted disobedient to your Majesty in whose service wee have been are and shall be ready to spend our blood lifes Beseeching your Gr. wee may find this grace and favor in your Ma s sight to keep our conscience clean before God and reserve ourselves unto him who hath given us the charge of his inheritance This most reasonably request wee doubt not but to obtain at your Majesty our particular reasons being heard and considered which wee mind by Gods grace more largely to expound by certain brethren directed unto your Majesty and with a full answer unto the foresaid articles In the mean time wee beseech your Ma. not to give eare to the sinistrous report and wrangous information of men who by such dealings go about to draw your Ma. heart from your true faithfull subjects and by this unhappy schism to overthrow the Church of God within your Gr s country and for their own particular gain banish Christ and his word which God of his infinite mercy forbid and preserve your Gr. body and soull for ever From Santandrews Aprile 27. 1580. When this Letter was directed The assembly after voting concerning the sentence to be pronounced against Robert mongomery deprives him from all function of the Ministry in the Church of God during the will of the Assembly and more decerned the sentencce of excommunication to be pronounced in face of the assembly by the voice and mouth of the Moderator present against him to the effect that his proud flesh being casten into the hands of Sathan he may be winne again if it be possible unto God and the said Sentence to be intimated by every particular Minister at his own particular church in his first Sermon to be made by them after their returning The pronunciation of the said Sentence being stayd untill moonday at nyne hours because of the compearance of the said Rob. who hath Ro. Mongomery renounces his appellatioÌ„ renounced the appellation interponed by his procurator in his name and by himselfe that day before noon from the sentence of the Church and craves conference to be granted unto him of the most godly and learned brethren this the Church granteth untill moonday at nyne a clock upon condition he remain and wait upon the doctrin and conference of the brethren and make no novation or new charge against the Church He promiseth to attend upon the doctrin and conference of the Brethren the morne all day and he shall neither use nor purchase any new charge in tbe mean time if the Church use none against him And moreover the Assembly ordaines prajers to be made tomorrow after the sermon by him who shall occupy the place for the time In Sess 12. to the end the brethren may know what And submitts to the Assem fruit hath followed upon the Conference with R. Mongomery he is demanded to declare in the presence of God the simple truth of the accusations that were layd to his charge After prayer that God would be mercifull to him he confesseth as followes 1. He confesses the command given to him by the Reader at Sterlin to desist from his Office 2. He grantes that he had baptized children gotten in fornication but he took caution of the parents that they should satisfy the Church but this was not in presence of the Elders or Session 3. He remembereth not that ever he preached the circumcision of women 4. He made promise to the presbytery of Sterlin to wait on his charge of the Ministery there which he hath broken 5 He confesses that on March 20. the presbytery of Sterlin told him of the suspension bâ—t he was not certain of it because hee had not heard the process of it 6. He declares that howbeit he knew not the raising of many Letters against the brethren yet he keeped the ordinaâ—y diets thereof 7. He grantes the usurpation of David Weems flock wherein he confesses he had heavily offended 8. He confesses he had heavily offended against God and his Church by procuring and raising Letters against the Gen. assembly and in accepting the Bishoprick of Glasgow without advice of the Assembly and in proceeding by this form of doing which he hath used for the which he submits himself unto the will of the brethren and is willing to abide their
the ordinance of the last Assembly Here by the way may be remembred what is written in Vindic. Philadel Pag. 42. The Duke of Aubigny was sent by advice of the Guisians from France into Scotland and well instructed to make change of religion by any meanes possible which we fouÌ„d by experience two years after his arrivall at first he prefessed that he had embraced the truefaith and did subscribe the confessioÌ„ as one of ours but in the mean time he was plotting the ruin of MortoÌ„ and because he did observe that he was beloved of the church to wit for his affection unto religion he sawe he could not beare him down unless he profess the religion and some offices unto the Church So when Morton was executed and the Earle of Anguise was exiled he was honoured with the spoile both of the one and of the other and with two Prelacies pleno jure to wit the Bishoprick of Glasg and Abbacy of Arbroth first he was entituled Earle of Lennox then Duke and at last Great Chamberlane of Scotland and then he moved stur unto the Church good men So far there The Generall Assembly conveenes at Edinburgh Juny 17. An. 1582. where were Commissioners c. Andrew Melvin by plurality of votes is continued Moderator In Sess 1. John Dury shewes how he was called before the King and Counsell his answer and whole process used against him and also the charge to remove out of the town and craves the good advice of the brethren being ever willing according to his calling to follow their determination The Assembly directes David Ferguson and Tho. Buchanan unto the King to understand his mind and to crave the performance of the promise made to certain brethren concerning him As also to lament unto his Gr. the case of their brethren in Glasgow that were charged to compear in Santjohnstoun And to make suit for them And a missive was sent to John Duncanson to concurr earnestly with them In Sess 2. Commissioners that were directed from the Counsell of Edinburgh crave the Assembles advice concerning the charge given to the Provest Bailives and Counsell of the town for removing John Dury The assembly ordaines certain brethren to meet with these Commissioners and consult upon the matter In. Sess 3. John Dury declares that because his removing may be prejudiciall to the common cause and his privy departing may seem to be an accepting of vice upon him where with he is unjustly charged that without their counsell here-in his own deliberat mind is to abide though with the hazard of his life And seing his doctrin whereof he was accused in Counsell was for the matter and substance justified in the Presbytâ—ry and by the Session of Edinburgh that the Brethren would give him testimoniall that he had traveled faithfully in his vocation no fault found with him in his doctrin or imputed unto his life and if it please God that he be compelled to remove that he may have liberty to preach the Gospell where it shall please God to give him time and place for discharging his conscience and calling The Assembly after deliberation in one voice thought it not meet that he shall remove privily but abide the charge to be given by the Magistrates and they agree that he shall have a testimoniall as it was craved Then they give commission unto three brethren to go unto the Duke and inform him of the great scandall in keeping Ro. Mongomery in his company after the Sentence of excommunication pronounced against him And to intimate that Sentence unto him with gentle and discreet persuasions to shew the danger thereof and what is concluded by Acts of the assembly against mantainers of excommunicate persons and desire him earnestly to remove him and to give him admonition that if he will not obey the Church will proceed against him according to their Acts. In Sess 4 John Duncanson presenteth a Letter from the King being then in Sterlin concerning Minto andother burgesses of Glasgow craving that matter to be handled before the Counsell with credite to be given unto the bearer The bearer declares his credite and shewes that his Majesty continues and shall continue unto the end in professing the true Religion presently established within the realm and as for the action at Glasgow upon supplication to be given-in to the Counsell such order shall be taken that the Church shall be satisfied there-with The summones were produced against some citizens of Glasgow to hear tryall taken of the violence used by them against Jo. Howeson and to hear themselves convicted c. as the summones were duly execut and indorsed The parties were called none compeared but John Graham he denied the contents thereof for his part The summons was given to probation The witnesses John Davidson John Hamiltoun An. Knox c. were sworn and admitted They were ordained to be present and depone the next day after noon before the Moderator and his assessors In Sess 5. the brethren that were directed unto the King concerning John Dury and the Ministers of Glasgow report in writing that at the coming of the Duke who hath entresse in that matter consideration shall be had of John Dury and as for these of Glasgow if the Assembly will delay the process against Minto and his colleagves he will dispense with them untill the 6. day of July next when the Counsell is to conveen The same day the witnesses that had sworn were examined at the time appointed In Sess 6. after publick reading of the process against Minto and his colleagves and the probation thereof and examination of both The assembly findes the crime as it is verified and proved to deserve the punishment of excommunication and nevertheless at his Maâ— intercession the sentence against the persons is continued untill Iuly 6. when hope is given of repaire c. Giving full power and commissioÌ„ to the Commissioners which are to be directed unto his Majesty and Counsell that if they shall not find remedy put to that matter betwixt the said day and the 24. day of the same month at their discretion to proceed and give forrh Sentence in the same cause And to appoint severall persons to be executioners thereof As they will answer unto the Church And ordaines report of this continuation to be made unto his Majesty Likewise whereas Iohn Dury is now removed out of Edinburgh the Church inhibites and discharges the Church and presbytery of Edinburgh to chuse or admitt any Minister in his place and discharges all Ministers and these that are aspiring to the Ministry to usurp to take upon them his charge except a Minist of Edinb imploy them for help at a time untill the Gen. Assembly be further advised and if any shall be chosen that election or admission shall be null The brethren that were sent to the Duke report that his answer was at first a question Whether the King or the Church were Superior and then he said that he had
to understand the grounds moving them to that late action at Ruthven to wit the danger they perceived of the Church and religion the evident perill of the Kings Majesty and his estate and the confusion and mis-order of the Common-wealth whereof as they feell good testimony in their own consciences So they crave the Assembly would shew their good liking of the same and give ordinance to each Minister at his church to declare their good ground and action unto their flocks exhorting all Noble men others whatsoever faithfully to concurr with them in this good cause to the full prosecution thereof Then it was enquired by particular voting Whither these perills and every one of them whereof the information was made was seen or perceived by the brethren It was voted universally affumativè And to the end the Kings mind may be also known in this particulare Ja. Lowson David Lindsay and the Kings Ministers were directed to wait on the King to morrow after noon to conferre of these dangers and to report his answers Their report was that his Maj. said There was perill to religion and indirect courses were taken to the hurt thereof whereunto his own perill was joyned for he esteemes his standing to be joyned with the standing of religion As also he acknowledges sundry abuses in the realm and that all good men should concurr of duty to take away danger from the Church from his person estate and to the reformation of the Common well As for these things the Noble men craved three were appointed to frame an Act concerning them and shew it in the next Session That form was sent unto the Commissioners of the town of Edinburgh to be advised by them apart and then was voted and agreed-unto by the Assembly VII The Assembly considering the scandall by the impunity of Bishops to the grief of good men gives commission to the particulare presbyteries after specified to summon and call before them the Bishops in manner following that is the presbytery of Perth shall summon the Bishop of Murray the presbytery of Edinb the Bishop of Aberdien the presbytery of Merns the Bishop of Brechin the presbytery of Dundy the Bishop of Dunkell the presbtery of Glasgow the Bishop of Santandrews the presbytery of Sterlin the Bb. of Dunblain and Isles and to accuse them and every one of them in all or part as they are guilty to wit of non-preaching and Ministration of the Sacraments of negligence in doctrin disciplin haunting or frequenting the company of excommunicat persons wasting the patrimony of the Church setting tacks against the Acts of the Church giving Collation of Benefices against the said Acts and finally for giving scandall any way in life conversation And after due tryall process conviction to put order unto every one of them according to the quality of their offense and Acts of the Assembly Before the next meeting of the Assembly As they will answer c. VIII It is judged most expedient that Colledges and Univesities be visited and commission is given to certain Noble men and Ministers to concurr with such as the King and Counsell shall direct with them in visitation of all the Colledges And to consider how the rents and livings of every one of them are bestowd how the doctrin is used by the Masters and Regents whether it be correspondent to the Act of Parliament how order in disciplin is keept among the students And as they find disorder or defection to take order there with according to the Act of Parliament IX In Sess 11. the Sumner or Officer of the Church declares that whereas he was directed to summon the Kings Advocat to compear before the Assembly he could not find him for he is in Hermestoun A citation is directed to summon him to compear on wednesday next and answer whither he was the Former of the slanderous proclamation in July against the Ministry and for opposing the lawfull proceedings of the Church Certifying him if he compear not the Assembly will proceed as appertaineth In Sess 17. the Kings Advocat compeareth and adviseth the Assembly to consider whither they will allow their form of proceeding against him being a servant of his Majesty that he only is called upon the alledged forming of a Proclamation given out in the Ks name under the title of A declaration and concluded by authority of His Counsell and as they shall find by their wisdom he will not contemptuously refuse to answer After consideration it was judged that in respect of the slander arisen by his person he may and should give his declaraâ—ion for removing the slander He is content and openly takes God to witness that he neither invented nor formed nor penned that proclamation but at the desire of the Duke he translated out of French into Scots the last part of it and did nothing more in all that proclamation Here with the Assembly was satisfied for his part X. The Earle Both-well declares that as he professed the true religion now preached within the realm before his departure so he hath continually lived and mindeth to live and die with it by Gods grace X. Some burgesses of Glasgow were summoned to compeare The Laird of Minto compeares and confesses his fault The disciplin and otder to be used against him for the offense is remâ—tted to the judgement and discretion of the presbytery of Glasgow and so of John Graham elder and the presbytery should report what shall be done unto the next Assembly Archbald Hegget John Graham younger Hector Stuart John Sprewâ—ll elder Wil. Hegget and Robert Stuart are called and compear not They are condemned of contumacy that being at severall times summoned to answer for haunting or using the company of Ro. Mongomery after his excommunication was intimated unto them and for other enormities done against the Church they have despised the voice thereof they are ordained to make their publick repentance in the Church of Glascow after the form to be prescribed by the presbytery unto whom the execution of this sentence is committed Colin Campbell Malc Stuart Hect. Stuart Jo. Graham elder Gawin Graham and Archb. Hegget were summoned to answer for the violence done to Jo. Howeson in the presbytery they are called none of them compeares excep John Graham of whom before and Gawin Graham The Assembly ordaines the others for their violence and disobedience to be excommunicat in the church of Glasgow by D. Weemes with advice of the Presbytery XII Articles were read and allowd as meet to be propounded Seing the Jurisdiction of the Church is granted by God the Father throgh our Mediator Jesus Christ and given to these only who by preaching and overseeing bear office within the same To be exercised not by the injunctions of men but by the only rule of Gods word That an Act of Parliament concerning the liberty and jurisdiction of the Church be so plainly declared that hereafter none other under whatsoever pretense have any color to
where they were and at the Kings command he would cause deliver them It was also testified by Jo. Dury that he heard Pa. adamson grant that he had them After these testifications the Assembly concluded that Pa. Adamson shall be charged to deliver the books yet for the better advice David Lindsay was directed unto the Lord Secretary and returning with his answer thought meet a Supplication be given unto the LL. of Counsell to grant a charge against Pa. Adamson for restitution of the books and that the assembly also should use their power So a supplication is ordained to be penned and be presented the next day and a citation is sent to charge him to deliver the books within three days unto the Clerk and also to compear personally within that space to answer for his absence from the Assembly and to other accusations that shall be layd unto his charge Under the pain of the censure of the Church In Sess 4. it was thought expedient that before the ordinance made yesterday be put to execution against Pa. Adamson an humble supplication be made unto the King for that effect and two brethren are sent with it In Sess 6. the Kings Commissioners being present thought meet because the business with Pa. Adamson is civill wherein the King hath interest that he be acquainted with it This the assembly is willing to do In Sess 15. A Letter being directed by John Duncanson bearing the Kings command unto the Bishop to redeliver the books at the least four of them and that George young was stayd whill the books were delivered The assembly directeth Ja. Nicolson and Ale Raweson unto the L. Secretary to cause deliver them and after their direction and reitered direction of two other bretheren George young brought into the assembly five volumes of the Register whereof a great part was torn and after sight thereof the assembly ordaines a heavy regrate to be made unto his Majesty lamenting the mutilation of the books and to crave that they may remain with the Church as their own register The Lord Secretary answered that his Ma s will is that he may have the inspection of them when he shall have occasion and he shall presently give them back again III. In Sess 4. Because an offense conceived by the King against John Cowper and James Gibson hath been shewd privatly unto the Moderator It was thought expedient by the Assembly that the cause be first privatly considered by John Erskin of Dun and sixe other Ministers whom the Assembly nameth to confer thereupon with the parties if they can give satisfaction by their advice and otherwise that the cause be propounded publickly And these brethren are appointed to go presently about that business and the parties to wait upon them The result of their conference followes in the Kings articles IV. Seing the King is now of ripe age and a Parliament is appointed in the next month it is thought expedient that the Acts of Parliament made heretofore for liberty of the true Church and religion presently professed within the realm and for repressing Papistry and idolatry be collected and be craved to be confirmed as also the execution of these Acts may be considered and what other execution or law is needfull to be craved against Papists and idolaters As also the lawes and constitutions that have been made to the derogation of the said liberty or to the prejudice and stay of the course of the Evangell may be collected that the abrogation of them may be sought To this effect are appointed John Erskin Robett Pont Nic. Dalgliesh David Lindsay and Paul Fraser V. In Sess 5. the Commission given by the last Assembly to the presbyteries of Glasgow Sterlin concerning the slander of David Cuningham and other persons is suspended Sundry brethren complaine against Pa. Adamson at whose instance he is registred at the horn for not paiment of the stipends assigned unto them and for not furnishing wine unto the Communion this matter is regrated unto the Kings Commissioners The Prior or Lord Blantyre undertakes to communicate this purpose unto the other Commissioners of his Majesty and to report their advice unto the Assembly Also regrait is made that great division is in the Church of Santan that some will not hear P. Adamson preach nor communicat when he administrates the sacrament partly because he lyeth in rebellion or at the horâ— and partly because of his suspension and some do repair unto him and they crave that this division may be redressed The Assembly judgeth it expedient first to hear what answer shall be reported in the former complaint VI. Unto that Question Whither it be a scandall that a Christian absent himselfe from the Sermons and other pious exercise used by them that ly at the Kings horn and are suspended from rhe Ministry It is resolved It is no scandall but it were rather scandalous to resort unto the foresaid exercise of one who lyeth at the horn and is suspended VII In Sess 9. No Master of Colledge or School shall receive any student or scholar being of maturity of age who refuseth to subscribe the Religion presently established and professed in the realm by the mercy of God or refuseth to participate of the sacrament Under the pain of the censure of the Church And before any Student be promoted to any degree in the Vniversity that they shall toties quoties as they shall be promoted subscribe de novo And that the Presbyteries shal be diligent to see the execution of this Act as they will answer to God c. VIII The Presbytery with their Commissioners in all parts of the country every one for their own part shall prescribe to every young man intending for the Ministry a part of Scripture together with some part of the Common places controverted heads of religion To be diligently read considered and studied by him within such a space of time as the Presbytery thinks good to appoint And that his profiting may appear the better at certain times of the year every Presbytery shall take account of his travells by requiring of him in that prescribed part of Scripture 1. the sum and deduction thereof 2. The solide sense or meaning of the places which are more difficile to be understood 3. a collation of sentences which by reading he may be able to gather out of other parts of Scripture and which may serve as arguments either to confirm the truth or refute hereticall opinions As to the Common places and heads let him answer to questions reasonings thereupon And he is to be exercised in this manner not for one time only but from time to time untill he come to certain maturity IX Whereas a scandall was spoken of by a presentation of the Bishoprik of Caitnes given unto Robert Pont he declares that he had given-in some complaints unto the Exchequer fot some hurt done unto him in time of his troubles and in compensation that presentation without his procurement
be advised hereupon against mooneday when every Presbytery shall have readie the names of such as they think meet for their presbytery to attend the Plat for Churches admit persons presented to Benefices and to designe Manses In Sess 15. Whereas before Commissioners of countries had the charge to enroll the Ministers their stipends at the Plat to receive presentations and to give collation to designe Manfes and gliebs henceforth the well constitute presbyteries and each one of them shall yearly ay and while the necessity thereof craves elect out of their number a brother in name of the Presbytery for enrolling expedition of their stipend at the Plat authorized instructed by them with commission subscribed by the Moderator and Clerk of the Presbytery To be shewed and produced unto the Modefiers And the same Commissioner to designe Manses gliebs within the bounds of their presbytery And in all things concerning the execution of his commission to be countable and subject to the judgement censure of the Presbytery from which he receives it And that all presentations be directed â—n time coming unto the Presbytery where the Benefice lyeth Providing in admission and deprivation of Ministers within Buchan Aberdien Garioch and Marre that Aberdien Buchan proceed with mutuall advice and so Marre Garioch likewise with mutuall advice and in case of wariance there the matter shall be referred to the Generall assembly X. It is thought meet for the common profite of all the people that an uniform order be keept in examination before the Communion and to this end that a short form of examination be penned before the next assembly whereunto four persons are named XI Because the patrimony of the Church hath been wasted by these who had the title of Benefices and thereby the provision of the Ministry failes All presbyteries are commanded to try the Beneficed within their boundes and in what condition they received their Benefice and in what condition they are presently and who have set tacks or have disponed the title of their Benefice or any part thereof without consent of the Generall assembly And to report unto the Provinciall Synod what they have found and the Synod to try if any thing hath been neglected by them and report unto the next Generall assembly XII Gâ—eat slander lyeth upon the Church through manifold murders notorious adulteries and incests and the parties being brought under process oftymes elude the Church by shifting from place to place so that the process can not be brought well to a finall Sentence therefore it is voted Whither parties falling into so odious crimes may summarily upon the notoriety of the crime be excommunicated and it is concluded affirmativè XIII Forsomuch as the dangerous inâ—urrection at the bridge of Dee being considered to have notoriously imported speciall prejudice to the true religion and the speciall authours and enterprisers thereof continuing under that slander have never intended to purge themselves thereof by confessing their offence Therefore the Assembly gives their power and commission unto the Presbytery of Edinhurgh with other nyne Ministers then named to summon before them in Edinburgh the Earls Lords Barous and free holders who were at that insurrection and to charge them to confesse their offense against the true Church of God and his religion and to make satisfaction for the slander committed by them Under the pain of excommunication And that before the first day of February next Referring to their discretion the particular dyets and order of process to be keept therein Providing that this commission be execute before the said day and requiring John Craig to remember this matter unto these commissioners as he will eschue the blame of the brethren in case of negligence Many things may be observed in this Assembly as 1. Their impartiality without respect of persons of whatsoever condition 2. B Spotswood reportes the Kings presence and many of his words in this assembly whereby he confutes what he had said before of the Kings dissimulation and indignation against the Assembly but he omittes what was done concerning the disciplin because though he and some others were present and voted unto â—hese Acts concerning the disciplin yet afterwards he and they became enemies thereof and accepted Bishopricks yea and the same year the K. hearing of the afflictions of the Antiepiscopal party in England wrote unto the Queen in their favors as also he did again in the year following as witnesseth Fuller in Church-histo li. 9. and expresseth the second Letter thus Hearing of the apprehension of Mr Vdall and Mr Cartwright and certain other Ministers of the Evangel within your realm of whose good erudition and faithfull travels in the Church we hear a very credible commendation howsoever that their diversity from the Bishops and others of your clergy in matters touching them in conscience hath been a mean by their delation to work them your disliking at this present we can not weighing the duty which we owe to such as are afflicted for their conscience in that profession but by our most effectuous and earnest Letter interpone us at your hands to stay any harder usage of them for that cause Requesting you most earnestly that for our cause and intercession it may please you to let them be relieved of their present strait and whatsoever further accusation or suit depending on that ground Respecting both their former merit in setting forth the Evangel the simplicity of their conscience in this defence which can not well be their let by communion and the great slander which can not fail to fall out upon their further streighting for any such occasion Which we assure us your zeal to religion besides the expectation we have of your good will to pleasure us will willingly accord to our request having such proofs from time to time of our like disposition to you in any matters which you recommend unto us ...... Dated Edinburgh June 12. 1591. Fuller saith One word from archb Whitgift befriended Mr Cartwright more then both the Letters from the King of Scotland But who can tell whither the archbishop was not moved with the earnestness of these Letters from such a Soliciter to speak a word for his antagonist lest he had been set at liberty whither he would or not Howsoever it was these Letters shew the Kings affection unto the cause and his esteem of their persons XXVIII The Nationall Assembly conveens at Edinburgh July 2. The 53. Assembly 1591. Nicol dalgleish is chosen Moderator I. Because the Assembly hath changed their place whereupon some may doubt of the authority thereof It is voted and coucluded that there is a reasonable and weighty cause for the change and that nothing is done in prejudice of their power seing the cause is the desire of his Ma. who for sundry reasons hath willed the Ass to site heerat this time and if any brother craves to be further satisfied the brethren of the Conference will resolve
nevertheless not only did the Ass approve it but the K. also in his fifth article calleth them the excommunicate Lords and albeit the L. Hume was at the same time excommunicated yet when he came into the Ass he named not that exception whereupon he might have had such benefite as the Earle of Anguse had found in the Assembly of the year 1590 he was guilty of the objected crime and yet the Sentence was declared to be null because of informality But an enemy is ever objecting whither true or false What he hath of the Assembly slighting the business of John Ross and An. Hunter is clear by what is above In the Parliament following in Iuny the excommunicated Lords were forfeited and Lawes were made against all willing hearers of Masse against all that are or shal be excommunicated by the Church After the Parliament because Both well had failed of his attempts by himself he joyned with the Lords in the North whereupon followed more troubles yet so that the rebells were fain to leave the Country before February XXXII The Assembly conveened at Montros Juny 24. James 1595. The 57. Assembly Nicolson was chosen Moderator I. The Assembly declares themselves Judges of marriages what are lawfull and what are unlawfull in so far as concerneth the spirituall part thereof In Sess 9. they declare two sorts unlawfull 1. When a person marryeth another whom he had before polluted by adultery 2. If the innocent person is content to remain with the nocent and the guilty or adulterer will take another Likewise marriages made by priests or by them who had served in the Ministry and are deposed from the function or by a private person such marriages are unlawfull II. All presbyteries are ordained to proceed against Papists within their bounds and against all their receipters or entertainers Under pain of deposition of the Minister in whose default the disciplin of the Church shall not be executed And the same disciplin to be used against all that have intercommoning intelligence or familarity with excommunicates III. Because many professing the truth of the Gospell do abstain for many years from participation of the Lords table under pretence of â—eud thereby declaring how litle they esteem that great benefite and in very deed cut off themselves from the communion of the Church Therefore ordinance is given unto all presbyteries to charge all such persons within their boundes to do as it becomes the members of Christ And if any person throgh infirmity or weakness of conscience shall refuse the Presbytery shall by information bring them into duty granting them some competent time to resolve themselves and if they continue obstinat to proceed against them to the sentence of excommunication IV. Sundry Sessions were taken up wiâ—h advising upon a way and meanes of a constant Plat for setling of Ministers stipends or assignations which were wont to be changed yearly V. Sir Iames Chissholm in humility confesses his offences namely his apostasy from the religion for which he was excommunicated he craves mercy from God he declares that now he renounceth Antichrist with all his errors and resolves by the grace of God to continue in the true religion and he craves to be received into the bosom of the Church again The Assembly appointes some to deal with him by conference and others to draw up the form of his satisfaction In Sess 9. he was received and the Sentence of his absolution was pronounced by the Moderator VI. Some articles of inquisition concerning the dilapidation of Benefices are prescribed unto Presbyteries VII The Kings Commissioners give the articles following to be read and answered 1. His Ma. craves that an Act be made ordaining that whosoever shall practize any treasonable enterprice or conspiracy against his Ma s person or estate being found and declared culpable by the Law shall also for that incurre the Sentence of excommunication That thereby an inseparable union may be betwixt the two swords 2. that an order be taken in excommunication specially in three points first that it be not at the appetite of two or three persons but by a convenient number of the Church gravely assembled secondly that it be not for civill causes or small faults specially for any Minister's particular interest lest it be thought they imitate the Pope's curse and so incurr the like contempt thirdly the form of summary excommunication without any citation to be abolished 3. Because Mr Craig is waiting in sicknes what hour it shall please God to call him and is altogether unable to serve any more and his Maj. intends to place J. Duncanson with the Prince and so hath no Minister but Pa. Galloway therefore craves an ordinance granting two Ministers whom he shall chuse The humble answers 1. The Assembly grantes the first Legitima cognittone Ecclesiastica praeeunte 2. Concerning the first particular of the second the Assembly agrees and the other two importing great weight and requiring deliberation the Assembly thinks meet to conclude nothing therein untill the next Assemb when by Gods grace these shall be determined and in the mean while ordaineth that none in the Ministry proceed to excommunicate without citation nisi periclitetur Ecclesia 3. It is agreed that his Maj. shall have his choise of godly and learned Ministers and to this effect ten Ministers or any sixe of them are directed to advise with his Maj. in his choise VIII In favor of the exequitours of Ministers it is ordained If a Minister dy after September 29. quia fruges sunt separaâ—ae à solo his exequitors shall have all that years stipend or rent and the half of the next IX Because there is great cause of humiliation before God whose anger is visible on this Land and is litle regarded by the most part therefore the Assembly indictes a generall fast and humiliation to be observed universally in all churches upon the first two sundayes of August next and the causes thereof to be gravely declared according to the grounds they see and conceive X. It is ordained that Presbyteries take order within their own boundes for visitation of Grammer Schools and reformation of them as occasion shall require And certain brethren are ordained to visite Colledges to examine the life and doctrine of the Masters the discipline and order there and where they find any abuse to reform it so far as they can and to report both what they shall do and what abuse they can not reform That year was quietness in the countrey excepting great troubles betwixt the Maxwells and Johnstons in the South and the like in the Hielands and by windy harvest followed great scarcety and dearth XXXIII The King knowing that the Gen. Assembly was to conveen 1596. in March sent for Robert Bruce one of the Ministers of Edinburgh and as B. Spotsword hath it hoping that by the sway he carried in these meetings some proposition that tended to the reclaiming of the exiled Lords should be made by the
thousands yet alive in Augus and Merns can testify and he dwelt in Feâ—ter cairn in a house belonging then to Laureston about twenty years after that assembly I heard a gentle man employing him in a business and having informed him he said Jogle not over my business but do it faithfully Then I asked the man Why they do call him Joglour He blushed and gave no answer The Gentle man laughing said unto mee He will never tell you but I will give you the reason of his name He is a false rogue when the Ministers were condemned for the Assembly at Aberdien some did accuse him that he was the cause of their condemnation because he had indorsed the Charge with a false date or antedate And then he answered Alas I knew no thing what was intended and I thought it was but a small thing to jogle over or shuffel one day at my Masters command and for that be is alwayes called Joglour The man heard all these words and said nothing but sighed I return to the history Vpon tbe fourth and fifth of July sundry commissioners came to Aberdien from the presbyteries of Kyl Carrik Cunningham Lothian Mers Perth they said they were hindred partly by extraordinary rain and partly deceived by the Missives that were sent unto the presbyteries pointing at the fifth day John Welsh Nathaniel English and others finding that the brethren were dissolved and having received a subscribed copy of their proceedings went together into the place where the Assembly sat and for the discharge of their commissions took instruments in the hands of two Notaries that they were come to keep the Assembly and finding it to be dissolved did ratify and approve their proceedings in their own names and in name of the presbyteries that had sent them Laureston reported unto the Counsell what they had done and said that he had discharged them by open proclamation at the market cross of Aberdeen on Iuly 1. to hold the assembly as the indorsing of the Letters specify Iohn Forbes being in Edinburgh Iuly 24. of purpose to satisfy the Lords of Counsell concerning the alledged disobedience of his Majesties charge was warned by a Macer to appear before the Counsell At that time conveened six Lords seven Bishops and commissioners of the generall Assembly a novelty not heard before in Scotland and they conveened the sooner and preventing the ordinary time of Counsell because they feared the opposition of some Lords Because he would not condem the Assembly holden at Aberdien by his privat judgement howbeit he was willing to submit himself and the proceedings thereof unto the judgement of the generall Assembly he was com manded to ward in the castle of Edinburgh The next day Iohn Welsh one of those who came upon the fifth day was charged to appear before the Counsell and because he refused to give his oath super inquirendis he declared himself ready to give his oath upon the knowledge of their interrogatories he was committed into the Iail of the town and about elleven a clok he and Iohn Forbes were transported to Blakness Iuly 25. charge was given by open proclamation unto Provests and Bailives of Burghs namely of Aberdien to suffer no Ministers to enter within their bounds on the first tuysday of September nor eight before nor after to hold any Assembly as was appointed lately by the Ministers at Aberdien On August 2. Ro. Duty Andrew Duncan Alex. Strachan and Io. Sharp being summoned compeared before the Counsell and because they would not condem their proceedings at Aberdien were sent to Blackness In the mean time the pest break up in Edinburgh Lieth Santand and other parts of the countrey On August 8. all presbyteries church-sessions synods and particularly Ministers were discharged by proclamation to authorize approve the proceedings of those Ministers And Noble men Barons gentle men Magistrats and other subjects were charged to report unto the Counsell when they hear any Minister in Sermon or any privat confence to justify their proceedings or condem the proceedings of the Counsell With certification if they fail c. Much business was for annulling those proceedings because they had appointed a new Assembly for preserving the Church's liberty ratified by Parliament and so long as that liberty was preserved episcopacy could not be advanced On October 3. other 14. Ministers that had been at Aberdien being cited compeared before the Counsell seven of them were sent to wards in sundry places for the same cause that the others were The other seven confessed that if they had known they would not have been there So they were dismissed One of them Robert Youngson repented and at the next diet compeared with the imprisoned Ministers before the Counsell Thomas abernethy stood for the Assembly untill he heard that the was to be warded in Innerness then he submitted and was licenced to return home Some were not summoned The Synod of Fife was to meet at Dunfernlin Septemb. 2. but the Chancelor Seton gave direction unto Pitfirren to hinder them from entring into the town and therefore they assembled at Innerkithen where they agreed upon a fast because of the inprisoned Ministers and the restraint of the liberties of the Church The imprisoned Ministers after five weeks sent unto the King an apology to clear their cause by right information and to supplicat for their liberty but they were not heard Because it was talked in the countrey that the Church was deprived altogether of their liberty and power to indict and hold generall Assemblies and that we were not to have any moe one was proclamed to be held at Dundy the last tuysday of July It was not expressed in what year therefore some called it fair words After 13. weeks imprisonment these Ministers were summoned to compear before the Counsell October 24. to hear see it declared that they had very contemptuously and seditiously conveened and proceeded and therefore their Assembly to be declared unlawfull and they to be punished in their goods persons or els to shew a reasonable cause why the same should not be done With certification c. They compeared that day and presented a supplication unto the Lords to remit the tryall of their cause unto the Generall Assembly the only competent Judge thereof seing the allowance or disallowance of a Generall Assembly belongs unto the subsequent Assembly as precedents can declare where the King hath been present personally as also because in the late proclamation his Majesty declares that he expectes reparation of all mis-orders in the next Assembly The supplication was read and rejected and they were urged by the Kings Advocat Sir Thomas Hamilton then of Monkland to answer unto the libell Wherefore they thought themselves constrained to give-in this Declinature My Lords of Secret Counsell Please your L. L. the approbation or dis-allowing of a generall Assembly hath been and should be a matter and cause spirituall and alwayes cognosced judged by the Church as Judges competent
within this realm And seeing we are called before your L. L. to hear and see it found and declared that we have very contemptuously conveened and Assembled ourselves in a generall Assembly at Aberdien the first tuysday of July last and therefore that Assembly to be declared unlawfull as at more length is contained in the summons Wee in confideration of the premisses and other reasons to be given by us have just cause to decline your L. Ls judgement as no way competent in the cause above specified and by these presents simpliciter decline the same seing we are most willing to submit ourselves to the tryall of the generall assembly the only Judges competent By these presents subscribed with our hands October 24. And it was subscribed by all the fourthien They were nevertheless required to answer unto the summons and they did answer for clearing themselves but with protestation of adhering to their declinature In summa they declare that they had done nothing but according to an Act of Parliament in the year 1592. and they offred to disprove the indorsation of the charge and whereas their declinature was taken in ill part they do acknowledge themselves willing to submit unto the judgement of the Counsell in any matter wherein any other subject ought to submit neither is it a new thing to decline their judgement in some cases seing there is extant a declinature subscribed by moe then 300. Ministers and namely by some of these who now are their greatest adversaries And it it usuall unto the subjects in some Civill causes to decline the judgement of the Counsell and to take them unto the judgement of the Lords of the Session or of the Justice generall or even of a Regality They were sent to their severall prisons and Robert Youngson who that day had joyned with them confessing his trouble of conscience for his former oversight was imprisoned in Sterlin After that time they published an Apology wherein they enlarged their answers and the reasons of their declinature whereof a touch followes and in end they say Let it be supposed that it was an offence to hold the Assembly yet it should not be imputed unto them particularly but unto the presbyteries unto whom the Letters of the generall Commissioners were directed and who had ordered them to go and keep the Assembly and afterwards had approved their proceedings Notwithstanding all their allegations John Forbes John Welsh Robert Dury Andrew Duncan Iohn Sharp and Alexander Strachan were brought by the Guard from Blackness to Lithgow to be arraigned January 10. before the Counsell of treason because they had declined the Counsell It was said commonly that the extraordinary discovery of the powder plot at London would have moved the King to desist from troubling Ministers either in England for their not conformity unto the rites or in Scotland for standing to their ratified liberty when all the churches were required to give thanks unto God for that Benefit But the Earle of Dunbar was sent from Court to manage that business Ere the Ministers were brought to the Bar some Counsellers were sent unto them to move them take up their declinature After advice with some other Ministers there present they answered They would take up the declinature if the Counsel would delete the process and decreet standing against them The Lords replied The Counsell could not annull their decreet which was registred Others were sent unto them again to advise them to pass from the declinature pro loco tempore assuring them that the Counsell would pass from all process persute They would not answer without advice of their Brethren who were there about thretty and then they answerd The testimony that was given could not be recalled without prejudice of the Trueth And they craved licence to advice with their own presbyteries upon caution that they shold return into prison This was denied All that number of Ministers accompanied the imprisoned unto the Bar about one a clok There were present in the Counsell the Earles of Montrose Dunfernlin Chancellor Mar Lithgow Dunbar and Lords Glams Elphinston Abercromy Scoon Balmerino Newbotle Tullibairn Blantyre Haliroodhous and Barons Whittingam Pennicook Clerkinton Murdo-Cairny Kilsyth and Master of Elphinston to assist the Justice Deput as Assessors in the cause Sir Thomas Hamilton the Kings Advocat compeared to accuse The Dittay was read importing their treasonable declinature of the Royal authority grounded upon an act of Parliament in the year 1584. I omit the particular aggravations because they may be known by the answers The substance of their defence by their Advocat Thomas Hope afterwards the Kings Advocat and Lord Craig-hall was The declinature is not against either the title nor intention of the law which was made only against such as derogat from the K. royall authority but this declinature left his authority fully The law served only against such as were summoned super inquirendis but these were accused and committed to prison for a deed or action Their declinature was propounded by way of defence and therefore can not be accounted treason The law naming the penalty of treason is odious and therefore should not be enlarged but rather restrained That which is treason in a case expressed may not be extended unto other cases not expressed That law judgeth not such a case to be treason but only forbids such a thing under the pain of treason The act bearing only the incurring of treason the penalty can never be justly inflicted unless the fact be found treasonable by law But no law defineth the declinature of an incompetent Iudge to be treason Neither did these decline the Kings judicatory simply but the Counsels and that only in this and and such causes They were ever and yet are content to be judged by his Majesty and the Generall assembly seing according to God's Word and the lawes of the realm which have distinguished the Civil and Ecclesiasticall jurisdictions the matters of the Church should be judged and cognosced by the Church and it's assemblies which were aswel ratified confirmed by the lawes of the countrey as any other Iudicatory To judge of the lawfuldess or unlawfulness of a gen assembly belongs unto a generall assembly and hath been the practise of our Church even when his Majesty was present as the Assembly at Perth in the year 1596. was controverted notwithstanding his Majesties presence at it and then he was so far from judging the lawfulness of it by himself or his Counsell that in the next generall Assembly at Dundy he did require the question to be decided there as properly pertaining to that Judicatory It hath been lawfull and in continuall practise that his Majesty and Secret Counsell have in sundry causes been declined and the cause drawn to the ordinary and competent Judge as in matters Civill unto the Session in matters criminall unto the Justiciary matters of divorce unto the Comissaries yea the meanest Regalities have power to decline suprem
them 166. what are these Books 88. e. 103. m 112. e. 333. e. 435. m. 487. b. 477. b. 501. m. those are the Rule of all Doctrine 367. b. 369. b. 475. b. 502 543. e. and Judge of all Controversies 545. m. they should be expounded as the Writer would have them to be understood 96. m. how to finde the true sense of them 96. m. they are very profitable and sure 101. m. 213. m. 215. b 216 m. 217. m. 222. b. 224. b. the use of them is for the good of men 215. b. and for the ages then to come 172. m. 212. m. Children should be instructed in the Scriptures 216. m. they are a buckler against all Heresies 213. m. and the singular ground of Faith 221. e. 266. m. the Old and New Testament are alike and of the same Authour 213. e. 214. what the Scriptures reveal not we should not enquire 213. b. they should be translated into vulgar Languages 98. e. 99. b. 496. b. 501. m. how the Translations are to be examined 367 b. S. 31. b. Every family in Scotland was ordained to have a Bible and Psalm Book S. 401. The Scriptures were made subject unto the judgement of the Pope 249. m. they were rejected by the preaching Friers 488. and became unknown to many Church men S. 26. e. 27. b 166. e. 179. e. 182 m Some Signs of Christ's second coming 480. God only can forgive Sin 481. m. 550 m. when Sin is forgiven punishment is also forgiven 550. m. 551. b Simon Thurvey an arrogant Disputant became ignorant on a suddain 383 e Singing in Christian Churches began and was abused 141. m The King of Spain was called The Catholick King 518. m. the Spanish Inquisition S. 155. e The first Stations 13. A meeting of the Protestants at Smalcald S. 102. e. another there S. 105. a third there S. 109. Sweden becometh Christian 269. and Reformed S. 92. Some Scythians called Rhositi become Christians 184. m The Supper of the Lord. In the Lord's Supper the Bread and Wine were divided unto all 29. m. 334. m. 367 m. S 288. e. the unworthy eat not Christ but the Sacrament of Christ 102. m. 175. e. 183. e. the Bread was called the Figure or Sacrament or remembrance of Christ's Body 112. e. 133. m. 139. m. 146. e. 175. e. 181. m. 162. b. 228. e. 296. b. 367. m. e. 503. b. the Antient and Primitive form of administring the Supper 36. b. it was received daily and then each Lord's day 138. m. the Bread was not worshipped 146. m. 481. m. all did receive the Elements 146. e. 147 184. b. the Cup when denied unto the People 147. e. what was done with the Reliques 148. e. it should not be given unto the dead 176. e. the Bread remaineth after Conâ—ecration 505. b a forged distinction of oral eating visibly and invisibly 259. the Body of Christ is not in two places at once S. 16. e. a Book of the Lord's Supper was found in Holland and sent unto Luther and Helvetia S. 156 157. how the Controversie of the Lord's Supper begâ—n among the Reformed S. 85 agreement was â—ought S. 104 105. Bucer made a Retractation of what he had thought of Luther's opinion S. 160 165. Sursum Corda what these words in the Mass do teach 145. m Superstitions have a two fold influence S. 329. m T Taxes paid out of France unto Rome 428 429. The Tartars conquered the Lands of the Turks and lost them again 440. The Templaries or red Friers were condemned and their cause 455. Theophylact Bishop of Bulgaria his Doctrines 212 219. he is vindicated from the Romish Errours of Free-will Election by fore seen Faith or Works and of Transubstantiation and of Peter's Primacy 218 221. Thomas Arundel the cruel Bishop of Canterbury was plagued by God 557. m Thomas Becket 376. 377. The Thoughts of men are ruled by God 28. b Tithes should be paid 189. m. 190. m. 415. m. S. 348. Tithes were taken by the Piâ—hts from the Church and within less then ten years they lost Land and all 186. Transubstantiation 152 176. b. 181. m. 219 220 254. m. 255. A Decreet of a Roman Synod is contrary unto Transubstantiation 257. e It was not believed in Lombard's time 372. e It was made an Article of Faith 387. b It begot many new questions 417. m. 420. e How it came to be believed in England 227. m. and afterward was condemned 228 229. and in Italy 254. m. 552. It was not understood at Trent S. 264. Treason is punished 8. m The first Torches in Churches 13. m Many knew the Truth and durst not profess it 481. b Truth was called the greatest crime 477. b The Turks resist the Saracens 94. e. and overthrow them 271. Their first Emperour was Ottoman 492. e They take Constantinople 512. m. 525. Their cruelty and revenues 554. A dispute of a Turk with a Christian S. 151 153. V The Vandals become Christians 224 270. Vandalica Reformatio what 375. Ubiquity of Christ's Body is denied 373. b Vertue in men is of God's work and not mans 37. m The holy Vessels 144. e The holy Vestures of the Altar and of Priests and Bishops 144. 149. m The Priests of the Eastern Churches had but usual Vestures 144. m The Vestures of Preachers 385. The Title Vicar of Christ 322. m Vigiliae Siculae 395. m Vision concerning the estate of the Church 481. e. 539. b A Visitation of the University of Aberdein S. 362. The University of Paris began 99. e The University of St. Andrews began 557. b. and enlarged 559. Universities erected in Germany S. 4. e No Union in the Roman Church in respect of doctrine 489. m. S. 297. e. nor in their service S 280. e The title Universal Bihop was oppugned 9. and affected and obtained 13. where it is also expounded An Usurper reigneth craftily and wickedly 5. W Wafers in the Sacrament 147. e The Waldenses began 350. their number 351. their Doctrine is declared generally by the testimones of Romanists and Protestants 352. Articles imputed unto them 354. objections against them are answered 355. the occasion of their separation from the Roman Church 353. how they were persecuted 356 420. e. 423. e. 475. m. 476. their Articles and Disputes with the Dominicans 423 e 424. their Supplication to King Uladislaus and the Confession of their Faith S. 9. the Clergy would have them all in Merindol to be killed but King Lewes the XII would not S. 23. m. they are persecuted again S. 131 e. 140. e. they had liberty in Savoy S. 141. m. The Wars of Jerusalem began 271. at the first some did espy the finistrous ends of that expedition 272. m Westphalia becometh Christian 61. m Whitgift Bishop of Canterbury his earnestness for Rites his fawnâ—â—g on the Queen and his different genius from his Predeâ—essor S. 337 338. Free-Will is by God's grace 28. e. 96. e. 100. e. 134. e. 160 215. 180 b 211. e.
president or record of it in writing it is plain that the Apostles left liberty unto every man at his own discretion without fear compulsion or constraint to addict himself unto what seemed good and commendable We know for certain that this diversity of fasting is rife throughout the world so far Socrates Before him Theodoret on Rom. 14. at the words Let every one abound in his own sense saith He speaks not generally but of meat onely he gives liberty unto every one for this Custom continues unto this day in the Churches that one abstains and another eats any meat without scruple neither doth the one condemn the other but this law of concord makes them the more famous and laudable And Eusebius Hist li. 5. c. 26. repeats the Epistle of Iraenaeus unto Victor Bishop of Rome saying Neither is this difference of the day onely but of the maner of fasting some think they should fast one day some two some more some forty and telling the hours of the night and day neither began this variety in our time but long before yet for all this variety they held unity one with another and as yet we retain it for this varity of fasting commends the unity of faith They who before Soter were Bishops of that See I mean Anicetus Pius Higin Telesphorus and Xistus did not observe it themselves nor did they publish any such president unto posterity and though they kept not that Custom they held unity with others who came unto them from other Churches c. Indeed Caranza in Summ. Concil hath a Decree as of Telesphorus to wit We Decree that seven full weeks before Easter all Clerks that is who are called into the Lot of the Lord should fast from flesh because as the life of Clerks should be different from the conversation of Lay men so there should be a difference in their fasting Observe the time is here appointed seven full weeks and it is enjoyned unto Clerks onely nor is any thing forbidden but flesh But how can this Decree stand with the words of Irenaeus or with the practice of Rome in the days of Socrates In the first Council at Orleance and that was about the time of the Nicen and a National is such an Act concerning Priests onely Augustine in Epist 86. saith If you ask my opinion in this I resolving it in my minde do see in the writings of the Evangelists and Apostles fasting is commanded but upon what days we should fast or not fast I do not see it defined by precept of our Lord or his Apostles so he Bellarmin De bon oper li. 2. c. 15. saith It seems a wondrous difference was among the Antients in keeping of Lent Nevertheless Pope Gregory had a precedent for Eusebius Hist li. 5. c. 16. saith Montanus condemned marriage and eating of flesh and also he kept three fasts yearly whereof one was two weeks before Easter It is also to be marked that whatsoever necessity be laid on keeping of Lent yet a man may have a dispensation from his Priest for a small sum of money as the Papal Chancelary directeth 10. Peter Damian Bishop of Oscia wrote a Book De Correctione Episcopi Some fruits of Bishops are noted Papae it is in Catal. test ver lib. 12. There he sharply rebukes the arrogance of Bishops which will live as they list without subjection unto censure albeit the Prophet David did not spurn at the admonition of the Prophet Nathan and Samuel though suffering wrong did not refuse the censure of the people of Israel and albeit Peter was endowed with such graces yet he was subject to the censure of others Act. 1. and when he was rebuked by Paul he did not quarrel but took it in good part because he well understood it was not of malice but in love But saith he now they say I am a Bishop I should not be rebuked by my sheep they must be silent whatsoever be my carriage c. He concludes Therefore let this pernicious Custom be abolished by Ecclesiastical discipline away with this deceitful subterfuge that he who pretends so malepert arrogancy may not enjoy his sin with immunity In an Epistle unto Udalrik Bishop of Firma he reproves the Popes that they do contrary unto that which they are commanded to teach for they should exhort all men unto patience and toleration of injuries and forbid vindictive contentions But now saith he what Bishops should exhort others to do they themselves will not do Christ commands to forgive thy brother seventy times in a day the King may use the temporal sword but a Priest should use onely the sword of the Spirit which is God's Word If for maintaining the faith Priests should not carry iron weapons how then see we armies of them rising against one another for earthly things But so it is fulfilled what the Apostle writes When they preach to others themselves are found to be reprobates 11. About the year 1072. at Nantes in low Bretanny a Letter was Opposition against Gregory VII and description of the Church at that time presented unto a Clerk as directed from hell in it Satan and all that fry gave thanks unto all Church-men because they were not deficient unto his and their pleasures and by negligence of preaching they sent so many souls unto hell as no age preceding had seen so many Mat. Parisi ad ann 1072. Cardinal Benno testifieth that none of Hildebrand's Cardinals would at first subscribe the excommunication of the Emperor Henry and he hath a large Catalogue of Cardinals Bishops and Deacons who left the Pope and would never return unto him so that as he saith the Church was divided the one party pretending the Authority of the Pope and the other accusing them and their Pope that he and they taught and did contraray unto the Scriptures and primitive Church He addes that he and his Successor Turban had presumed to violate the Decrees of Chalcedon namely in baptising and communicating without the Church But saith he as Eusebius alone defending the unity of the Church against Liberius proved him to be an Heretique and by his refusing to communicate with him did binde him with the keys so much more is Hildebrand persevering in this error condemned unto hell by the departing of so many Fathers from the Roman Church and who accurse his Heresies and abuses of the power of binding and loosing Then he hath a large description of Hildebrand and his disciples saying Let the Prophets be astonished at the voice of Peter and his disciples they are men in face and scorpions in tail wolves lurking in sheep-skins killing bodies and dedestroying souls their Religion is nothing but treachery and covetousness they haunt widows and lead women captives who are loaden with sins by occasion of times they give heed to the spirit of error and doctrine of divels which their Master Hildebrand hath received from his Masters Theophylact or Pope Benedict IV. Laurence Bishop of
was the custom of Italy in the days of Pope Alexander the IV. and in the Councel of Vienna An. 1308. the Clergy offered unto the Pope the twentieth part of their stipends yearly if he would discharge the Annates and they were not heard England would never pay the Annates of lesser Benefices although they did yeild in Bishopricks saith Caranza in Bonifac. VIII Io. Naucler pag. 914. saith I see none in Germany pay Annates unto the Pope but only they who hold their Benefices of the Pope immediately Pol. Virgil. loc cit saith How grievous is it to the Priests to deliver the price of the Annates before they receive a penny whereby they are forced to undertake great debts and so wrong their friends from whom they borrow if it happen that they die soon shall not this be occasion unto wicked men to corrupt Religion yea and indeed saith he it breedeth great contempt of the poor Ministers and their Ministry P. Mornay in Myster pag. 540. saith That An. 1416. the Church of France did refuse to pay the Annates because albeit it was once granted in the days of Pope John XXI for an expedition beyond Sea and sundry Popes had by force taken them yet it should not be so since thereby Benefices and Ecclesiastical things are sold and both Popes Bishops and Priests are guilty of simony contrary to their oaths But to return unto Pope Clemens he had promised unto King Philip to abolish the memory of Pope Boniface the VIII and to annul all his Acts but by advice of Cardinal Pratensis he delayed unto a general Councel and this he summoned to be held at Vienna where the King did require from the Pope the performance of his promise The Councel did acknowledge Boniface to have been a lawful Pope but they did declare all his Acts against the King to have been unjust and that none of them should be prejudicial unto the King nor his Successors Io. Naucler pag. 872 878. In this Councel the Pope did propound the aid of the Christians in Syria that the Templaries should be punished as also the reformation of the Church Wars were proclaimed and Indulgences were offered in these words We will that the punishment of Hell be no way laid upon him which is signed with the Cross granting also unto every signed person power to pull three or four souls out of Purgatory at their pleasure The Divines at Paris were not a little scandalized and the rather because it was written in the same Bull We command the Angels to carry the absolved soul into the glory of Paradise It was then a received Article that the Pope may command the Angels as his Sergeants In this Councel the Templaries were condemned for their Apostasie But Io. Bale in Cent. 4. 82. in Appen 2. sheweth The Red Friers destroyed from Christop Massaeus and P. Mornay sheweth that Bocatius Villanus Antonin Aventin and others bear witness of their innocency some affirm that their great revenues through Europe was the cause of their ruine and therefore some accuse Pope Clemens and King Philip others say the Pope envied them because they inveighed against the Popes and Court of Rome as disturbers of Christendom and the cause of losing Syria and Palestina Io. Naucler pag. 873. saith At that time Clemens the V. accused the Templaries of impiety and that order was destroyed and their most large revenues were taken Some report that they had an image clothed with a mans skin unto which when they entered the Order they did homage sacrificing most cruelly with mans blood which when they had drunk they did exhort one another unto continuance in such wickedness and other crimes were imputed unto them especially that by their craft the Turks had got Jerusalem This pest saith he did fall by the great fervor of all French and also in Germany after the Letters of Pope Clemens and I see that some writers do not so much condemn the doleful religion of the Templaries as the avarice of the French King who was the cause of this faction And Pope Clemens gave their goods unto the Order of St. John or the Hospitalaries but because the King and other Princes had taken possession of them much money must be paid for redeeming them But thereafter the King and his children were obnoxious to many miseries which they were said to have suffered for their iniquities and many judged those men to have suffered unjustly and did reverence them as Martyrs and with devotion did gather their bodies and bones Moreover saith he Jacob de Moguntia writing of those times reporteth that Clemens the V. condemned the Order of the Templaries and committed the execution against some in Germany unto the Bishop of Mentz He called a Synod and when he was in the Chapter-house ready to publish the process a religious man Hugo Count of Wiltgraff who abode in the Castle of Grunbach by Meisenheim came in with twenty Soldiers his Brethren of that Order clad with white clokes with the sign of the red Cross after the maner of the Teutonicks and they all had their weapons under their clokes The Arch-Bishop rose up unto them and beckoned with his hand that they should sit by him But the Count standing said My Lord Arch-Bishop it is publickly said that to day you will renounce and accurse me and my Brethren of the Order of the Temple which is not pleasant unto us but we demand that you would publish unto your Clergy here present our appeal which we have made unto the next Pope The Arch-Bishop could not go from his place for fear of weapons and therefore he answered calmly It shall be so but first the Pope's Process must be published and afterwards without any distance he caused the Appeal of the Templaries with the causes thereof to be read and published And among other things in that Appeal it was written as one cause that their Brethren whom the Pope had caused to be burnt were free of those imputed crimes and for a miraculous token of their innocency their clokes with the sign of the Cross were not burnt nor consumed in the fire The Arch-Bishop said unto them Be of good courage I will write unto the Pope in your favor and so it was And after the Arch-Bishops Letter the Pope wrote again unto him and recommended to enquire of the matter And the Bishop called another Synod and by advice and consent of other Bishops in the Province the innocency of the Friers was clearly known and they were absolved This was done in Mentz An. 1211. Iuly 1. saith Naucler P. Morn in Myster saith When John Molan a Burgundian the chief of that Order was entering into the fire he summoned Pope Clemens to appear within forty days before the throne of God to answer to that sentence pronounced against him Molan was burnt March 11. An. 1313. and Clemens died April 10. immediately following As for the third cause of the Synod we shall have
occasion to speak of it in the third Chapter The See was then vacant two years and three months and the Cardinals at last did submit all their suffrages unto Jacob de Ossa Cadurcensis who afterwards went up unto the Papal Chair and said I am Pope This was 3. JOHN the XXIII who was so desirous of novelties and to leave remembrance of him that he turned Bishopricks into Abbeys and Abbeys into Bishopricks he divided one into two and united two into one he erected new Colledges and destroyed the old he appointed new Scribes and taxes of every Bishop and Priest Pol. Virgil. de inven rer lib. 8. cap. 2. By a Decree he pronounced them Hereticks who say Christ did teach perfect poverty that is to renounce the possession of all goods both in particular and in common for said he it is impossible to retain the use of consuming things and to quit the right of them both in particular and in common This Decree saith Platina doth scarcely accord with sacred Scripture which testifieth in many places that Christ and his Disciples had not of their own and it condemneth all the Franciscans teaching and disputing in their schools against the ambition and avarice of the Clergy and it was made directly against the Decree of Pope Nicolaus the IV. Bellarm. de Ro. pont lib. 4. cap. 14. saith These two Decrees fight not because Nicolaus denieth not that Christ had some propriety although in common but he denieth that Christ lived so always and John denieth not that Christ sometimes had not propriety in particular nor in common but he denieth that he lived so always Thus the Jesuit will have the two to agree although John would purposely condemn the others Decree This John believed that the souls do not enjoy the presence The Pope was an Heretick of God before the day of judgement Bellarm. loc cit testifieth that the Cardinals did resist this opinion and that he repented the day before his death nor was it an error saith he because it was not defined in any Councel Naucler saith Many Divines of approved knowledge and life held that this Pope was an Heretick for holding some errors which they say he recanted coldly at his death and his Successor Benedict did publickly condemn those errors Note here the Pope was an Heretick and the Pope recanted but he recanted coldly Erasmus in Praefat. before the fifth book of Irenaeus saith He was compelled by the Divines of Paris to recant his opinion Bishop Jewel against Harding pag. 668. declareth this ex Massae lib. 18. Pope John taught and professed error and he sent two Preachers to Paris the one a Dominican and the other a Franciscan to maintain the same heresie But one Thomas an English Preacher withstood the Pope and the Pope threw him into prison hereupon the King summoned a Councel unto his Palace in Vintiana Sylva the whole Assembly subscribed against the Pope immediately the King sent unto Pope John and willed him to reform his error and to set the Preacher at liberty and so he did At that time Peter de Corbaria John and Michelin three Minorites did openly teach that St. Peter was no more the head of the Church then any of the other Apostles that Christ left no Vicar upon earth that the Pope hath no power to correct or punish to set up or cast down an Emperor all Priests of whatsoever degree are of equal degree power and jurisdiction by the institution of Christ and it proceedeth from mans authority that one hath more power then another neither the Pope nor all the Church can by coactive power punish any man unless they be authorised by the Emperor At that time the Pope and Emperor were at variance as followeth and when the Emperor went to Rome Pope John was deposed by the Cardinals as a fugitive and the now named Peter was chosen and called NICOLAUS the V. When he was installed Pope John accursed him for those his articles his excommunication is in the Extravagants of Pope John the XXII and beginneth Ad audientiam and Pope Nicolaus accursed Pope John At last Boniface Earl of Pisa brought Pope Nicolaus to Avenion and there shut him up in a Monastery till he died Antonin par 4. tit 11. cap. 7. § 5. Nicolaus had advanced the Minorites and John degraded them the more and declared them Hereticks He sat twenty years His Heirs found in his treasury 25. millions of crowns Io. Naucler 4. BENEDICT the XII sent 25000. florens for reparation of S. Peter's Church at Rome His contention with the Emperor followeth His Epitaph describeth his life briefly Hic situs est Nero laicis mors vipera clero Debius à vero cuparepleta mero He sat seven years and died An. 1342. 5. CLEMENS the VI. took upon him at the first to enrich all his Cardinals with the Bishopricks and Benefices of England Edward the III. was not a little offended and annulled all the provisions which the Pope had given within his Realm commanding under pain of imprisonment and death that none presume to bring from the Pope any such provisions At the same time all the tenths of Templaries were paid unto Edward as followeth Clemens exchanged a fue-duty which the French were wont to pay out of Naples for the City Avenion and so that Kingdom was made free and Avenion was a part of St. Peter's patrimony Boniface the VIII had ordained The Iubilee the Jubilee to be kept every hundred year to the imitation of the ancient Secular Plays in honor of Apollo and Diana now Clemens thought he could have no benefit if it were delayed so long time therefore he ordained that it should be kept every fiftieth year after the maner of the Jews and so it was kept at Rome An. 1350. Though he did change the time yet he would keep the Rites of the Secular Plays 1. In invitation Before the Secular Games Heraulds were sent through Italy to make publication and they cried saying Come see the Plays which none living hath seen nor shall see again So all men throughout the Papal jurisdiction were invited by his Trumpeters and at that time they were exhorted that in respect of the uncertainty of mans life they should not let so gracious an occasion slip 2. The Emperors Claudius and Domitian being desirous to have the glory of the Secular Games did shorten the time of an hundred years so Clemens the VI. and Urban the IV. have done 3 The Heathens promised the remission of sin and there was no wickedness so grievous which the Jubilee promised not to blot away 4. The Emperor went in great pomp and confluence of people so do the Popes 5. In the beginning they were wont to uncover a certain Altar dedicated to Pluto and Proserpina and when the Plays were finished that Altar was covered again with earth So at the Jubilee opened a Gate which they called The holy Gate with a silver hammer and when he shut it again he
is the true and absolute object of our adoration and adoration is due unto God only but we exclude not that flesh from our adoration lest we divid his person with Nestorius yet so that we worship that flesh not in itself but respectively as it is the flesh of the Sone of God to this purpose he brought a testimony of Cyrill and the eight anathematism of the Councell at Chalcedon They disputed on this article other three dayes but no agreement March 27. the Wurtembergers gave their propositions of Popish churches images and organes in churches They agreed that these are in themselves indifferent if the abuses be shunned Then they gave theses of baptism where the question was Whether baptism is the laver of regeneration in the holy Spirit or whether it be only a signe signifying and sealing adoption The VVurtembergers said It not only signifieth and sealeth adoption but is the very laver of regeneration because it is said He washes his Church by the laver of water and Unless a man be born again .... and they condem these propositions The grace of the holy Ghost is not tied unto the sacraments The sacraments are appointed only to confirm Gods favor toward us Regeneration or salvation depends not absolutly on baptism It is an improper speech Baptism washes away sin In the elect only is the virtue of baptism All infants that are baptized are not partakers of the grace of Christ or regenerated It is unlawfull that women do baptize even in case of necessity Beza gave his answer in writ the sum is The sacraments are not bare signes but the efficacy of the Holy Spirit should be distinguished from the power of the water as they are distinguished by John in Matth. 3. and by Pet. 1. Ep. 3. and of the whole ministery it is said He who planteth or watereth is nothing And he declares the words of the institution and the effects of baptism In the dispute Jacob Andreae held that there is but one washing because Paul saith one baptism Beza said There is an outward and an inward washing and he rebuked the Wurtembergers that they do not call the blood of Christ the thing signified in baptism Do. Jacob answered A sacrament is such as the word describes it but neither Christ nor Paul speaking of baptism make any mention of blood They asked Whether infants have faith Beza denied and the other affirmed it They questioned Whether the elect being sanctified may lose faith Beza denyed and the other put it off unto the article of predestination They asked What hope may parents have of their baptised children Beza said All should hope well but we are not Prophets to foretell that this or that child shall be a good or bad man Concerning women's baptism Th. Beza said There can be no such necessity for which the Divine ordinance of the Ministry should be trangressed Iacob said As a woman may confort a man in time of necessity Beza replied There is another consideration of exhorting and conforting one another and not the want but the contempt of the sacrament doth condemn Neither in this point did they agree Concerning predestination the Wurtembergers said God from all eternity not only foresaw the fall of man but hath also foreknown and chosen them that shall be saved and hath appointed them unto salvation that is that they should be saved by Christ for the election was made in Christ The number of them who shall be safed is certain with God So the question remains say they whether God hath predestinate his elect unto life so that he in his hid and absolut judgement hath appointed certain men yea the most part of men unto eternal damnation that he will not have them to repent nor be converted and saved We believe that such decree can not be shewd by Scripture that without respect of their unworthiness but at the meer pleasure of his will he hath appointed any man far less the greatest part of men unto everlasting damnation or that he will not have them to repent Because whatsoever is written is written .... that we through patience and consolation might have hope and God will have all men to be saved ...... They reiect these propositions Reprobation is the most wise purpose of God whereby from all eternity he hath constantly decreed without all unrighteousness not to shew love on them whom he hath not loved that in justly condemning them he might declare his wrath against sin and shew his glory The cause of the decree of election or reprobation is his eternal favour toward them who at his pleasure are appointed unto salvation and his eternal hatred of ill ordaining whom he pleased unto damnation but wherefore he hath appointed these men rather then those unto salvation or damnation there is no other impulsive cause but his will God willeth not that those who are appointed to damnation should be saved or that the death of his Sone be available unto them Beza answered thus What yee deny that the vessels of wraith alswel as the vessels of mercy were ordained from eternity Wee do affirm not only because there is alike reason of contraries and the very word Election proveth it but also it is declared by the express word of God Rom. 9. 11. And this is so far from any ground that man can challenge God of unrighteousness that He were not unjust though he had condemned all men seeing we all are the children of wraith and he is debter to none Wee say further that their condemnation who in the eternall decree are left in their corruption is not rightly attributed unto this decree For albeit that which God hath decreed can not miss but shall come to pass and so they who perish do not perish without this decree yet the cause of the execution or of their condemnation is not that decree of God but their natural corruption and the fruits of it from which it pleased God to exeem them only whom he hath chosen to salvation That there ever was and is a great number of them who perish the matter it self shewes and Christ saith Many are called and few chosen and Few enter in at the strait gate Lastly that God will not have them to be converted and saved it 's not to be understood as if they were willing and God resisteth their desire but that they will not be converted nor can they will being forsaken of God and left in impenitency He answered also to the obiections but I will not repeat them here In this dispute they come to that question Whether Christ died for all men even for the sins of the damned Iacob held the affirmative and Beza the negative When thâ—y both repeated the same arguments and answers Prince Frederik thought it expedient to close seeing no appearance of agreement he exhorted them to give one to another the hand of fraternity and to abstain from bitter writings untill God shall give them more cause of peace Jacob
answered Seeing those have accused us of horrible errors we can not conceive how we can acknowledge them as brethren as for invectives we approve them not but we will oppugne their errors Beza said Seeing yee refuse us to give us the right hand of fraternity neither acknowledge us as brethren wee do not regard your hand of friendship So the Conference was ended March 29. Lu. Osian Cent. 16. lib. 4. IX In February An. 1589. Pistorius a Papist in Baden vanted that he The conference at Baden would confound all the Lutheran Divines and convince them by the Scriptures only and by the same ground maintain the Roman Religion No other Papist had attempted so much before But when James Marques of Baden had obtained from Lewes Duke of Wurtembergh some of the Divines there should come unto a Conference Pistorius shifted from day to day untill November Then the Marques and Frederik Duke of Mompelgart with consent of both parties set down the order and conditions of the dispute and especially to handle in the first place the question Whether the Lutheran or the Roman be the Catholik Church Both parties gave their Theses concerning that but in all the four Sessions Pistorius brought not one argument from the Scriptures he insisted only in discussing the ambiguity of words and sought to find captious sophisms at last against the will of the Noble men and of his adversary party he break off the Conference neither was any thing remarkable in that dispute saith Osiander Lib. Cit. but their Theses may be desired Pistorius said The Church ever was is and shall be conspicuous so that it can never be extinguisht nor obscured nor lurk nor be silent Though the notes of the Church be four to wit unity holiness perpetuity and universality yet all may be reduced into one for vniver sality is the absolute note of the Church As error can not be the signe of the false Church so purity of the word and sacraments whether in whole or in part can not be the mark of the true Church because purity depends on the Church rather then it upon purity and purity is known better by the Scripture On the other side the above named Iacob Andreae said The Church on earth is one in all times and places and the Scripture shewes clearly that the Church hath not one and alike face in all ages and places for it had one face in the dayes of the Apostles when she was most pure because by faith she kept the doctrine of Christ albeit her chastity was even then tempted by false teachers and she had another face when she was governed by the Fathers the successors of the Apostles for by lapse of time some errors creept-in as the Apostles had foretold The third and most miserable face was under Antichrist of which estate Christ and his Apostles had forewarned diligently then was the Church so deformed that she could scarcely be known as the Prophet said of the Jewish Church How is the faithfull city become an harlot ... neuertheless even then the Lord had his 7000. who had not defiled them selves with idolatry And because before the glorious coming of the Lord the Holy Ghost hath foretold that the man of sin shall be reveeled and killed in the hearts of many men he foretelleth another and a fourth face of the Church which is answerable unto the first in time of the Apostles And albeit Satan will by fanaticall spirits defile her no less them he did at the first and the number of the elect shall be small as Christ saith When the son of man shall come shall he find faith on the earth nevertheless the true Church shall continue in despite of al the craft of Satan untill the last judgement-day It is sufficient to prove the true Church to be Catholik now whether a particulare or uniuersal if it be demonstred oy the Prophets and Apostles or by their writings that she is conform in doctrine unto her which was in the dayes of the Apostles Neither is the purity of doctrine and Sacraments better known by the Church then the Church is known by the doctrin and sacraments for the Church depends on the word and Sacraments but the purity of doctrin and Sacraments depends on God only and his reveeled will even albeit all the world forsakeit speak against it as it is written All men are liars but God is true c. X. At Kracow An 1591. on the Ascension-day the Popish party especialthe Troubles in Poland Students being stirred up by their Masters the Iesuits began with a huge tumult to pull down the houses wherein the reformed were wont to assemble The King Sigismund and the Nobility being in the town sent some of the Guard to hinder them and stayd them for a time nevertheless at midnight those did gather again and burnt the houses wholly The Nobility of the nearest Provinces called this a beginning of the Massacre of Paris and fearing greater danger did meet in Chimiolinscia they resolve first to send unto the king and excuse them selves that they had assembled without his knowledge and to shew that their main bâ—siness was to Provide for his safty and honor agnaist the like tumults and that they intend to have a more frequent meeting September 23. in Radom where the Nobility of Lithvania professing the gospell will be present and to supplicat that the churches might be restored unto the Reformed in Cracow and that a Parliament might be called to establish peace of religion The King shew his displeasure for that they had assembled without his knowledge seing he had al ready promised unto the Messingers of Sendomiria and Cracow that he would vse all the means of Peace and to punish the authors and chief actors of that tumult and he dischargeth that other meeting he gave them liberty to rebuild the churches In the year 1595. was a more frequent covenntion of the Reformed or Euangelici as they The agree ment of the Resormed there called them selves at Torun in August there were two Palatini the Deputies of five others two Castellani and many Nobles of Poland and Lithuania and fourty four Divines After prayer they choosed Swietoslaus Otzelsci to be president a Marshal and Scribes Otzelsci declared the causes of their assembly 1. to advise how to preserve a consent in doctrine as it had been agreed by their fathers in Sendemiria And 2. because they are obnoxious unto the malice and violence of adversaries to consult how to preserve peace of religion as both present King and the former Kings havesworn to continue it When this was propounded the Deputies of the absent Palatini as also of the Senators of Volhinia Russia Podolia and Podlassia declared the excuses of their Authors and their desire of the same particulares A Messinger in the Kings name forbids them to sit any more They answer They intend nothing against the King nor Kingdom nor the lawes or constitutions