to his words This is my body This is my blood So now sitting in the glory of Majesty he reaches by the hands of Ministers Such is his Divine virtue and power unto communicants his body and blood Therefore the Latine Church was wont to pray before the communion Let us lift up our hearts unto the Lord For as in the first institution of the Supper the Disciples had their eies fixed on the Lord who sitting at table reached unto them the Holy Supper So we should lift up our hearts unto the heavens unto him who sitting in the glory of Majesty reaches in the Supper by the hands of Ministers unto communicants his true body and blood that it may be the meat drink of the inward man who thereby is fed nurished and groweth unto everlasting life Whence Bernard speaking of the Supper saith This is the food not of the belly but of the soul for it is not given to repair the ruin of this life which is a vapor for a litle time but to confer eternal life unto the soul And as the water being sprinkled in Baptism hath done it's part so the bread eaten and the wine being drunken in the H. Supper have done their part but the spirituall virtue is possessed by faith and the verity of Christs body and blood is also maintained So Heming About the year 1571. this controversy waxed hote for in Witteberg Cas Cruciger the later Chr. Pezelius Fr. Widebram Henry Moller and others were against the Vbiquity and for it were these of Iena chiefly and with them were sundry other towns as Brunswic Luneburg c. In the same year Augustus the Elector of Saxony conveeneth the Divines of Witteberg and Leipsich into Dresda there they declared that they held no other doctrin but what was in the Confession of Ausburgh and agreeth with Luther and Melanthon's writings and they published their consent Against this consent Lucas Osiander and Selneccer and Jacob Andreiae did publish other books The Wittebergers wrote their Apology This contention waxeth hoter and hoter untill the year 1577. when George Count of Henneberg in a private conference said unto the Elector The Divines of Witteberg do foster some errors which can not be dissembled nor approved by the sincere Ministers of the Church neither is there hope of true peace among the followers of the Augustan Confession until these errours be noted and condemned The Elector answered I wish an harmony and that the corruptions were marked and that there were some beginning of so necessary and profitable a work I for my part will further it according to my power George undertook it At that time the Papists did upbraid them with their divisions and said There be so many parties among them of the Augustan Confession that if any would leave Papistry they know not unto what sect they shall cleave Osiandet histo Lib. 4. c. 2. shewes another ground of their variance that since the time of that unhappy Interim the corruptions and errors which began at that time could not be amended And it may be added that in all the periods of attempting reconciliations some did hold the points where-in they did agree at those several times and others would not accept them And Melanthon whose authority was much respected did for peace smooth his Common places in the year 1546. and again in the year 1558. for which cause the rigider sort called him a temporizer as also in the year 1552. he wrote a Confession of faith to have bin presented unto the the Councel at Trent This was and yet is called The Confession of Saxony and was subscribed also by the Ministers of Misnia In the year 1578. the Elector and the Count of Henneberg meet again at the marriage of Lewes Duke of Wurtembergh After the solemnity these three being together the Count shewes the Duke what conference had been before for removing the scandal of division then by common advice Lucas Osiander and Balthasar Bidembachius two Divines of Wurtembergh were appointed to pen some Overtures for removing those controversies Liber Concordiae This was done so privily that no other knew it but those Princes yea their Secretaries heard not of it When those two had written their judgement were assembled at Maulbron two Divines of Wurtembergh two of Hennebergh and one of Bada They examin and change as they thought expedient Osiand Lib. Cit. Cap. 3. Then their work was sent unto the Elector of Saxony and he cailed for Jacob Andreae Chemnitius and Selneccer and gave them the book they judge it too brief and enlarge it with other arguments and other questions This book was sent then unto sundry Vniversities and towns to be freely censured that if any thing were to be amended added or empaired they should admonish ingenvously Ibid. Cap. 4. The Electors of Saxony and Brandeburgh caused it to be subscribed by 8000. to wit by sundry Princes Imperial Towns and their Ministers and it was printed in the year 1580. with the title Liber Concordiae It was not examined in a publick Synod and was still conceiled from those Churches which did oppose Vbiquity and some within these Princes Dominions were displaced for refusing to subscribe it and without any reasoning So it turned into the Book of discord and made the greatest rent of all The book contained elleven Heads having first layd this ground that the books of the old and new Testament are the only rule whereby the doctrine of faith is to be judged and all other writtings may be vsed as witnesses only The first Head is of original sin where they teach that it is neither the nature nor any part of the nature of man but a corruption of nature leaving in man nothing sound or uncorrupt and can be known by the revealed word of God only II. of the free-will in the first act of regeneration that God worketh the conversion by the means of the word preached and by opening the heart to hearken so that it is the work of God only making man who is ignorant and unwilling to see and will III. Of righteousnes before God they declare it to be the righteousnes of Christ God-man for which God absolves us from our sins without any respect of the merite of our good works either by past present or to come And faith trusting in Christ and working by love is the only instrument whereby we apprehend the same Neither should a true believer doubt of the remission of his sins notwithstanding his sins of infirmity IV. Concerning good works they hold that these are not the cause of justification nor of eternall life but all men especially the regenerat are debters of good works yet so that they condem those positions Good works are necessary to salvation No man was ever saved without good works and it is impossible to be saved without good works And faith in Christ can not be lost and the elect do retain the Holy Ghost even though they fall into
figure of a coal in the Tongs of the two Testaments which being lifted from the Altar did purge the lips of the Prophet Esay who by the only union of the flesh was free and lived mixt with the dead and He the Lord by inspiration of the Holy Ghost causeth that all souls who like dead coals having their understanding darkned with ungodliness were not kindled but now are inflamed with vicinity thereof now that they are kindled with the flame of the love of their Spouse it is the proper gift of the grace of God's Word Lib. 3. Christ is made the meat and drink of his Church by the Sacrament of his body and blood Lib. 6. Whatsoever a Teacher or Pastour of souls teacheth unless he shew it proceedeth from the Almighty God in the Old and New-Testament he is a murtherer of souls And again The words and examples of them from whom the milk of doctrine is poured into the hearts of the hearers should alwaies feed on the flowers not of the lower writings of worldly men but of the higher Apostolical Mountains Ib. lib. 1. Because the power of our will is not able to climb so high as we must ascend running after God therefore the Church crieth Draw me after thee Lib. 4. Whosoever would escape from the enemy whose power is in the air let him keep the right faith and enter into the holes of the Rock which bleâ—sed Paul demonstrateth 8. About the year 780. the old controversies concerning God's Predestination The Pelagian controversies are renewed in Spain and confuted by Pope Adrian and man's free-will were renewed in Spain Some saying that Predestination unto life or death is in the power of God and not in man's power Others asking Why should we indeavour to live holily if it be in the power of God And others asking Why should we pray unto God that we be not overcome in tentation if it be in our power or liberty of will At that time Pope Adrian did write unto the Spanish Bishops and propounded unto their consideration what upon the like occasion Fulgentius Epist Ruspen about the year 455. had written unto Eugyppius against a Sermon of a Pelagian The words of the Pelagian were They who affirm that some are destinated unto life and others unto death do trample grace in themselves damnably while they admit it for them reprehensively only Behold with what knots of impiety they do tie themselves If I be predestinated unto good it is needless that I resist evil but if I be born unto evil it availeth me not to do good And so on both sides the desire of praise and godliness being stopped one becometh secure and another desperate and thereby all exercise of righteousness is made void prayer ceaseth and working fainteth But it is not so and therefore let us pray uncessantly because the Lord saith Pray without intermission lest ye enter into tentation And let us strive against all sin not only by prayer but with diligence also because the Lord witnesseth that each one shall receive according to their own work The answer of Fulgentius which Pope Adrian did approve and send was thus God hath prepared his works of mercy and righteousness in his unchangeable eternity and as he was never ignorant of his future works so he was never improvident in the preparation of those works therefore he hath prepared good works for them who were to be justified and to the same who were to be glorified he hath prepared rewards but unto the wicked he hath not prepared evil wills or evil works but he hath prepared for them just and everlasting punishments This is the eternal predestination of the future works of God which as we know to be continually insinuated unto us by the doctrine of the Apostles so we preach confidently for blessed Paul both evidently and often teacheth us the predestination of them whom God saveth freely for he saith of God whom he foreknew them he predestinated and whom he predestinated them also he calleth Cerrtainly not others but whom he hath predestinated them doth he call and justifie nothing in the works is uncertain because nothing in his predestination faileth therefore God beginneth the works of his predestination by vocation and consummates them by glorification And yet not in them all whom he calleth but unto them who love God all things work together for good unto them who are called according to his purpose Therefore let all believers keep the truth of predestination because whosoever believeth not the counsel of God in this predestination shall not attain unto the glorious effect of the same predestination but whosoever is not predestinated unto glory is without doubt found to be appointed unto punishment which is known to be predestinated in God's preparation that thereby infidelity and impiety may be punished Wherefore the blessed Apostle Jude saith Certain men are crept in unawares who of old were fore-ordained to this judgement of our God but the Doctrine of the Holy Ghost saith warily that the wicked were ordained not unto sin but unto judgement that is not unto impiety but unto punishment for they were not predestinate unto this wicked impiety which they commit but unto the punishment which they receive in Divine equity Wherefore whereas thâ— Authour of that sermon saith Let us pray uncessantly because the Lord saith Pray without ceasing and then Let us wrestle against all sin not only by prayer but with diligence let us humbly seek Grace from God that we may have it continually working with us by which God would both keep us in diligence and when the work is done bring us unto the reward c. This Epistle of Pope Adrian is amongst the Epistles of the Popes which Charls the Great did cause to be collected into one volumn An. 791. 9. At that time was great contention for receiving the Mass of Pope Gregory Gregory's Mass was exalted and opposed into the Churches first by authority of Pope Adrian and then of King Charls some Churches had one Directory and some another who would not change When the Pope saw so great opposition and it may be understood that it was not small when the Pope was put to such a shift he said he would refer it unto the Will of God whether he would by any visible sign approve the Mass of Gregory or of Ambrose so these two books were layed together upon the Altar in Saint Peter's Church and he called upon God to shew which of the two he approved The dores were shut all night and the next morning when they returned into the Church the book of Ambrose was found lying as it was laid down and the other was all torn and dispersed thorow the Church The Pope maketh the Comment if we will believe Iacob de Voragine in vita Gregor that the Mass of Ambrose should lie untouched and the Mass of Gregory should be used thorow the World and so he did authorize and command that it
had made the death of Christ unprofitable unto themselves which certainly is horrible to be spoken and very lamentable seeing that death brought salvation unto many This was the mind of Basilius also and nevertheless we find in the Gospel That he might give his life a ransom for many to be expounded for all Cap. 10. Can never with these sacrifices which were offered year by year ..... If they being once offered had been available they should no more have been offered but when the oblation was made year by year and often it is clear that they were too weak for bringing salvation unto them who were desirous of it and therefore after the first offering followed another and again and again another for amongst Drugs that are called most valid and efficacious which being but once applied or drunken doth heal and cure but what must be often changed and applied hath the less vertue of healing and doth no good unto the sick But one may ask Do we not offer without blood Yea indeed but then we remember the death of Christ and we have but one oblation and not many seeing He is offered but once for we offer him continually or rather we remember his oblation even as if at this time He were sacrificed wherefore it is certain that we have but one sacrifice and the Law had many although as it is said before it was offered the oftner that it might be the more profitable unto many which nevertheless is far otherwise But our sacrifice as I have said is but one and once offered and continueth whole both in this life and that to come and it is more perfect for it is but one blood and once poured forth and one body although it was offered for many and it is not many as it is but one sacrifice which is offered for we do offer that continually as if it were present So far from Theophylact. But here some may object that Theophylact agreeth not with the Reformed Church in Theophâ—lact is vindicated many particulars It is true and therefore I say often we must make separation of the dross from the pure gold but his difference is supposed to be greater then it is Porsena in his Epistle unto the Reader before the Gospels saith Theophylact follows Chrysostom concerning free-will and faith and some other things and therefore in expounding some places he is somewhat more violent which I say that herein you should use discretion which knowest thy self to be addicted unto the Canonical Scriptures only and not to scar thee from reading of him as some are wont when any passage displeaseth they throw the book away So say I in reading of any book written by man we who are addicted to the holy Scriptures only must use discretion But it seemeth Porsena speaks not this unto Papists because they are not addicted to the holy Canonical Scriptures only and he saith that Theophylact is more violent in expounding some places where certainly Porsena understands that he crosseth the Tenets of the Romish Church But this may be more clear by particulars 1. Porsena hath often marked the margine with liberum arbitrium as if Theophylact did in point of free will there assert the Romish errour concerning free-will and I know that others do alledge his testimony against the doctrine of the Reformed Church howbeit he speak nothing against us nor for them as is clear by inspection of particular places On Luk. 15. fol. 103. on the margine is Liberum arbitrium and in the line is The substance of man is rational whereupon followeth free-will for all rational creatures have a free-will and the Lord hath given them reason that they may use it freely c. It is clear that Theophylact speaks there of the nature of man absolutely or without any relation to any particular condition of man before the fall or after the fall and he speaketh against the Stoicks and Manicheans which did hold that the actions of men were carried by fate or pressing necessity and therefore it follows there If God would have us to be compelled he had not made us rational and of a free-will On Ioh. 6. at the words Will ye also go away he saith The Lord saith not Go ye away for this had been to repel them but he asketh will ye go away whereby he makes it free whether they will follow him or not and he sheweth that he will not have them to follow him in fear On these words also hath Porsena fixed Liberum arbitrium As also on Mat. 16. at the words If any will follow me he saith to the same purpose The Lord saith If any will to shew free-will and not coacted vertue These and many more places are clearly spoken against the necessity of fate or coaction which now is not controverted But if you ask By what power is an unregenerated man converted he hath said it already on 2 Cor. 4. and Eph. 1 and 2. Or if you ask By what power doth a regenerate man continue in the faith and practise of godliness Theophylact teacheth that on Phil. 2. at the words For it is God who worketh in you both to will and to do Whereas he had said with fear and trembling now he saith that they need not fear for I have not spoken so that ye should despair but be the more wary for if ye take heed and be diligent God will make all perfect for it is he which makes you prompt to such a good will that we will good things and also bringeth such promptitudes of our mind unto an end for God worketh in us both the will that is he inableth you that ye desire good things and he will augment this good will and kindle it that it may be the more fervent ..... the Apostle takes not away free-will but willeth that we should alwaies give thanks unto God and committed all unto him Mark saith Theophylact but this manner of speaking he saith in you who work your salvation with fear and trembling for in such men which are willingly led unto good God worketh all things According to good will that is that it may be fullfilled in you what is acceptable unto God ..... for God will inable us to live rightly although it were no other cause but only this because so he willeth 2. It is objected that Theophylact and election by foreseen faith or works saith that election was made upon the fore-sight of faith and good works as on Eph. 1. it is When he saith He hath chosen he pointeth forth both the mercy of God and their vertue to wit whom God had separated as who were to be good I answer In these words Theophylact toucheth not the moving cause of election but only teacheth that God had chosen none but such as were to be good and godly and this he insists oft upon against them which held that faith or profession of faith is sufficient to salvation although men do not
marriage Immediatly he was sent for he goeth and none was suffered to enter into the Cabinet but Another conference of the Queen with I Knox. Io. Ersk in the Superintendent of Anguise The Queen in vehemency of passion and with teares said Never Prince was so used I have born with you in all your rigorous manner of speaking both against myself and against my Uncles yea I have sought your favour by all possible means I offered you presence whensoever it pleased you to admonish mee and yet I can not be quite of you I vowe to God I shall be once revenged Her passion and tears stayeth her speach When opportunity serves he answereth It is true Madam your Majesty and I have been at diverse controversies in which I never perceived your Ma. to be offended at mee but when it shall please God to deliver you from that bondage of darknes and errour wherein you have been nurished for lack of true doctrine your Ma. will find the liberty of my tongue nothing offensive without the preaching place Madam I think few have any occasion to be offended at mee and there Madam I am not master of myself but must obey him who commandes mee to speak plain and flatter no flesh upon the face of the earth But saith the Queen what have yee to do with my marriage Iohn saith If it please your Ma. to hear mee I shall shew the trueth in plain words I grant your Ma. hath offered unto mee more than I required but my answer was then as it is now that God hath not sent mee to wait upon the Courts of Princes nor upon the chambres of Ladies but I am sent to preach the Evangell of Jesus Christ to such as please to hear it hath two points repentance and faith now Madam â—â— preaching repentance of necessity it is that the sins of men be noted that they may know wherein they offend But so it is that the most part of your Nobility are so addicted to your affection that neither Gods Word nor their Common wealth are rightâ—y regarded and therefore it becomes mee to speak that they may know their duty The Queen saith What have you to do with my marriage Or what are you within the Common wealth Iohn answereth I am a subject born within the same Madam and albeit I be neither Earle Lord nor Baron yet God hath made mee how abject soever I be in your eies a profitable and usefull member within it Yea Madam to mee it appertaines to forewarn of such things as may hurt it if I foresee them noless than it doth any one of the Nobility for both may vocation and office crave plainness of mee and therfore Madam to yourselfe I say what I spake in publick Whensoever the Nobility of this realm shall be content and consent that you bee subject to an unlawfull husband they do as much as in them lieth to renounce Christ to banish the truth to betray the freedom of this realm and possibly shall in end do small comfort unto yourselfe Then was the Queen more grieved The Superintendent spoke what he could to mitigate her passion but all was but casting of oile into the fire The next day the Queen requires the judgement of the Lords of the Articles whither that Manner of speaking deserves not punishment But they advise her to desist After the Parliament the Bishop of Santandrews and the other Papists that were imprisoned were set at liberty The Queen went to see the West-country and Argile and used the Masse wheresoever she was on sunday In the mean time the Nationall assembly was held at Perth Iuny 25 there were Superintendents Ministers and commissioners of the Churches Prayer The V. Assembly An. 1563. was made by Io. willock Superintendent of the West Superintendents and Ministers were censured Io. Knox and his Colleagues gave account concerning Paul Meffan and their ptoceedings were approved The same day Da. ferguson Minister at Dunfernlin deelares that he had spoken with Paul Meffan and that he was sorowfull for his grievous offense and that he not only acknowledgeth the equity of the Sentence pronounced against him but was willing to underly whatsoever punishment the Church would lay upon him c. After long debate the Assembly condescendes that a confortable answer shall be directed unto him and in the meantime they vill solicite the Lords of the privy Counsell for him 3. It was decerned that no privat contract of marriage though carnall copulation follow shall have faith in judgement untill the contracters shall satisfy as scandalizers of the Church and untill famous unsuspect withnesses testify of the Marriage or it be confessed by both patties and if neither probation be brought nor both parties confesse they shal be censured as fornicatours 4. If any person find himself hurt by any Sentence given by Minister elders and Deacons of any Church he may within ten dayes appeal unto the Superintendent and his Synod and there the Superintendent shall cognosce whither it was well appealed And if the party yet alledges that he is wronged by the Superintendent Synod he shal within ten dayes make appellation to the National Assembly and from thence no appellation is to be made And if he justify not his appeale before the Provinciall Synode they shall impute a fine upon the appellant besides the expences of the Party and that fine shall be delivered unto the deacons of the Church for use of the poor where the first sentence was given And so in the Nationall assembly 5. Supplication is to be made unto the Queens Maj. and Secret Counsell for union of Churches two or thry if they be but two or thry myles distant and cause the in habitants resort unto one of them because of the Scarcety of Ministers and the small number of parishoners 6. The instruction of youth shal be committed to none in Universities nor in any other place but such as professe the true Religion and if any now occupy such a place they shall be removed 7. No work shall be printed nor published in write concerning the doctrin of Religion untill it be presented unto the Superintendent of the boundes and approved by him or such of the most learned that he shal appoint and if any of them doubt of any point the work shall be produced before the Nationall assembly 8. Every Superintendent shall cause warn the Shires and towns within his Jurisdiction to send their Commissioners unto the Assembly declaring unto them the day and place and that they shall conveen on the first day of every assembly 9. Commissions are given to the Bishops of Galloway Caitnes Orknay for one year to visite and plant Churches within their own bounds severally That year was a great noise of business for a Letter which John Knox wrote and directed throughout the country in this manner The superscription was Whersoever two or three are gathered in my name there am I in the mist of
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
He indeavoureth to have the Clergy free from the power of Princes But in the year 773. Charls King Charls his power in Rome did appoint a Synod at Rome where the Pope was with 153. Bishops and Abbots Here Charls recovereth the right which Constantine Pogonatus had let pass with Pope Benedict the II. to wit with common consent the Judges and Doctours of Law thorow the City were ordained to search the ancient Laws and Customs of the Empire how heresies and schisms may be prevented concerning the Apostolical See and the honour of Patriciatus and the Roman Empire Then 1. All the people of Rome grant unto King Charls and transfer into his persoâ— and his Successours all their right and power in the above-named particulars 2. After their example Adrian with all the Clergy and whole Synod did give unto Charls their right and power of chusing their great High-Priest and ordering the Apostolical See and moreover that all Arch-Bishops and Bishops throughout every Province should receive investiture from him Theodor. a Nyem Secretary to sundry Popes And Gratian. dist cap. 63. Adrianus saith more That who should act against this Decree the Synod would accurse and unless he repent would adjudge his goods unto the Royal Exchequer For this cause many waited upon the Court of King Charls hoping to have Bishopricks and advancement by him Avent Annal. lib. 4. as he did advance the Bishops of Breme Manda Padeburna c. Here is some restraint of the ambition of the Popes for a time Adrian did sit three and twenty years ten months and seventien daies 13. LEO the III. perceiveth the Romans aiming by all means unto a free More power of Charls in Rome government and he feared that either the Popes should be brought under the government of the Senate or they should be overthrown by the Greeks he thinketh it fittest that Rome should be subject unto the Pope and that the Pope should be sure of concurrence from France Catal. test ver ex Regin lib. 2. Sigeber ad an 796. Wherefore without knowledge of the Senate he sent Angilbert Abbot of Saint Richarius to advertise Charls of his election and presenteth unto him in token of loyalty Saint Peter's keys and the Ensign of the City or the Eagle and beseecheth him to send some of his Nobles who might keep the people in obedience by their Oath or Sacrament Ph. Morn in Myster ex Aimoin lib. 9. cap. 89. So soon as the Romans namely Paschasius and Campulus heard of this message they take the Pope and buffet him till they thought he was blind and cast him into the Monastery of Saint Erasmus Platin. But Continuator Eutropij saith they beat out one of his eyes and could not pick out the other because the mercy of God had preserved him and others say both his eyes were strucken out and restored again by miracle But Zonar saith they who were sent did spare him and spoiled him not of his sight Albinus did let him down by the Wall of the Monastery and he fled unto Charls he chargeth many of the Romans of usurpation and he adviseth the King to exact on them an Oath of fidelity Paschasius or Paschalis was there soon after him and accused the Pope of adultery c. Charls dismisseth them both and promiseth to be at Rome within few months In Decemb. an 800. Charls was received in Rome with all shew of honour within 8. daies he goeth into Saint Peter's Church and in presence of all the people and clergy he asketh who had any thing to say against Pope Leo. Paschasius and Campulus had published the Pope's crimes by writ but knowing the King's affection towards both parties they appear not The Bishops who were present answer The Apostolical seat is the Head of the Church and ought to be judged of none Platin. But Ph. Morn in Myster sheweth from Aimoin That because none did qualifie these crimes the Pope was absolved upon his Oath Platina saith his Oath was delayed till the next day and then he sweareth by God and the four Evangelists that all these things were false which they had layed to his charge Whereupon the King declareth him innocent and condemneth his accusers Within few daies 300. of them were beheaded in the Lateran field for their presumption and affected liberty on the 18. of December and on the 25. day Charls was proclaimed Emperour as followeth and from that time the French did alogether possess Rome and all Italy saith Zonar After that Pope Leo could not live at Rome without trouble therefore he sate at Mantua and sometimes did abide with the Emperour He is the first that Bellarmine can Canonizing of Saintâ— and other novelties find to have canonized a Saint de beat Sanct. lib. 1. cap. 8. He appointed the supplications of three daies before the Feast of Christ's ascension he first brought incense unto the Altars to the imitation of Jews and Heathens He sate 20. years and died An. 816. CHAP. III. Of Divers Countries 1. FEw Pastours of that Country were comparable unto the former in doctrine The corruption of Bishops devotion or zeal as we find in Catal. test ver lib. 8. from Aventin lib. 3. unworthy Priests were promoted covetous adulterous drunkards whose God was their belly given to hunting and hawking as also Pope Zachary complaineth in Epist ad Bonifac. and we will see Acts of Synods against these vices Nevertheless such men were advanced for bribes or other by-respects Likewise Bishops were more ambitious than given to seek souls unto Christ Monks were thought more religious but their religion then for the most part did consist in superstitious ceremonies and rites the people did admire them for their shew of austerity and the Bishops bear with them because they indeavour to draw all men under the obedience of the See of Rome So whilest corruption waxeth in all these Truth faileth especially the opinion of merit was not pratled in private but openly proclaimed and in the Synods they change the phrase Men shall be judged according to their works unto this Men shall be judged for their works or according to merits Preachers did not plead so much the cause of God as their own they corrupt the truth with fables as Gregory in his Epistle to Boniface testifieth and for constitution of their errours they alledge visions as Io. Bale Cent. 1. cap. 91. sheweth how Egwin Bishop of Vigornien did swear before Pope Constantine that in a Vision he was commanded to preach unto the people that the image of Saint Mary should be worshipped and he writ a Book of Apparitions which the Pope approved with his Seals and sent it unto Britwald Primat of England with express command to call a Synod at London and by his authority to recommend that book unto the people So Constantine Bishop of Cyprus in the Nicene Synod Sess 4. said a certain man driving a nail into a Wall pierced the head of Saint
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
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
manifest that the power of Rome being shaken religion being banished the name of God is contemned with frequent perjuries and the worship of Divine religion is despised even by the High-Priests yea Rome it self being almost alone departeth from her self for she provides neither for her self nor for others In the end he exhorts the Bishops there present to go forward in the deposition of the other Arnulph according to the Ecclesiastical Canons as they did and he himself did consent unto the sentence of his deposition Ph. Mornae in Myster iniq Magdebur Histor cent 10. ex Actis Synodi in an ancient manuscript When Pope John heard that his See was contemned by the Synod at Rhemes he threatneth his curse against King Hugh and his son Robert The King returned answer that he had done nothing in contempt but was willing to justifie all what he or his Bishops had done if it pleased the Pope to meet him at Gratianopolis on the Frontiers of Italy and France or if rather he would come into France he promised to receive him with the highest honour The Pope sent his Legates into France and in the mean time Gerebert sent an Epistle unto Seguin Arch-Bishop of Senon who was said to favour the deposed Arnulph the tenor whereof is It became your worthiness to eschue the craftiness of deceitfull men and to hear the voice of the Lord saying Here is Christ or he is there follow not One is said to be in Rome who justifieth those things which ye condemn and condemneth those things which ye think just ..... God saith If thy brother offend against thee go and rebuke him ... how then say some that in the deposition of Arnulph we should have awaited the deposition of the Romish Bishop Can they say that the judgment of the Romish Bishop is greater then the judgment of God But the first Bishop of Rome or the Prince of the Apostles saith We must obey God rather then man Also Paul the Teacher of the Nations crieth If any man preach unto you otherwise then what ye have received although he were an Angel from Heaven let him be accursed Because Pope Marcellin offered incense unto Idols should therefore all Bishops offer incense I say boldly that if the Bishop of Rome himself sin against a brother and being often admonished will not hear the Church even the Roman Bishop according to the command of Christ should be esteemed as a Publican and Heathen for the higher up hath the lower fall And if he think us unworthy of him because none of us assenteth unto him when he judgeth contrary to the Gospel he cannot therefore separate us from the communion of Christ seeing even a Presbyter unless he confess or be convict should not be removed from his Office And the rather because the Apostle saith Who can separate us from the love of Christ and I am perswaded that neither death nor life .... The priviledges of Saint Peter saith Leo the Great is not where judgment is not exercised according to righteousness Wherefore occasion should not be given unto these our enviers that the Priesthood which is one every where as the Catholick Church is one should be subject unto one man that if he be corrupt with money favour fear or ignorance none can be a Priest except whom these vertues recommend unto him Let the Law of the Catholick Church be common .... Farewell and suspend not your selves from the sacred mysteries Pope John had intelligence of this Letter and summoned the Bishops of France unto a Synod first at Rome then at Aken The Bishops answered They were not obliged to go out of their own Country At last he named Munson on the borders of France Where only Gerebert appeared and boldly maintained the cause of the French Church so that the Legate Leo could do nothing without new instructions from the Pope save only that he appointed another Synod at Rhemes and in the mean time he suspends Gerebert The Bishop said unto the Legate It is not in the power of any Bishop or Patriarch to remove any of the faithfull from the Communion unless he confess or be convict and none of these could be laied unto his charge and no other Bishop of France was there Afterwards Gerebert fearing the inconstancy of the new King went into Germany and not long after he was advanced unto the See of Ravenna As he did fear it came to pass and Arnulph was restored Nevertheless Gerebert cannot contain himself but he writes the Apology of the French Church as his Epistle unto Wilderodon Bishop of Argentine testifieth Ph. Mornae in Myster 2. Out of these four Centuries it is clear First That many both of the Civil Observations and of the Ecclesiastical Estates did oppose the ambition and usurpations of the Bishops of Rome 2. That the Canons that were enacted at the Synod of Trent were not known in former ages although Papists dare say that they have authorized nothing but what was held by the ancient Church 3. Although the Ancients gave way to unnecessary rites and fond superstitions yet in matter of doctrine and faith they held the same which the Reformed Churches do teach now and they begun to see that the Bishop of Rome is the Antichrist 4. We see the truth of what Pol. Virgil. writes de invent rer lib. 5. cap. 1 Many rites were borrowed from the Jews and ancient Romans and other Heathens which saith he lib. 6. cap. 8. we know not whether it was well done since experience teacheth that whatsoever reason might be for bringing them into the Church yet the manners of Christians now require to abolish them 3. Because after this time ordinary Synods were not held I shall omit this Chapter till we come unto the XV. Century And when upon particular causes either Emperour or Pope or others did call a Synod I shall speak of them in those places THE FOURTH AGE Of the CHURCH OR The History of the Church Lurking and of Anti-Christ Reigning containing the space of 300. years from the Year of our Lord 1000. untill the year 1300. CENTURY XI CHAP. I. Of EMPEROURS OF this Age it is to be premitted generally that as The sum of this fâ—urth Age. Car. Baron ad An. 1001. § 1 4. saith at that time the revelation of Antichrist was proclaimed in France preached in Paris published thorow the world and beleeved by many He confirmed this by the testimony of Abbo Floriacen who in Apologet. ad Hugo Robert saith When I was a young man I heard a Sermon in a Church at Paris concerning the end of the world that so soon as the thousand years are expired Antichrist shall come and not long after the general judgement shall follow Wherefore Vsser de statu success Eccles cap. 3. advertiseth his Reader that now he shall see the Popes exalted by pretext of religion and government of the Church now they will wring all Civil government from Emperours and
obit Quem sacrae fidei vestigia summa tenentem Huic jam quinta dies abstulit ausa nefas Illa dies damnosa dies perfida mundo Quâ dolor rerum summa ruina fuit Quâ status ecclesiae quâ spes quâ gloria cleri Quâ cultor juris jure ruente ruit Post obitum secum vivam procor ac requiescam Nec fiat melior sors mea sorte sua Platina in Iohan. 15. calleth Berengarius famous for learning and holiness He is reported to have been an hearty friend to learning and did breed many Students of Divinity at his proper charge and by means of them his doctrine was sowed through all France and the Countries adjacent this was matter unto his adversaries to envy him the more Albeit he did waver as Peter did and albeit his doctrine was so oft condemned by the Popes yet it could not be rooted out of men for Math. Paris in Hist ad ann 1087. writeth that all France was affected with this doctrine And Math. Westmonast at the same time saith That the doctrin of Berengarius had corrupted all the French Italian and English Nations so that the Berengarians that is the Preachers of the true faith which the Romanists call Heresie against the rising errors did not lurk in a corner And Sigebert Gemblac in Chron. saith Much was disputed by many both for him and against him by word and by writing Ex edit Antwerp anno 1608. where it is to be marked saith Vsser de eccles succes c. 8. that in the Edition at Paris anno 1589. the words For him are omitted Also Thuan in the Epistle Dedicatory of the Hystory of his time hath marked That in Germany were many of the same doctrine and that Bruno Bishop of Treveres banisht them all out of his Diocess but sparing their blood And Io. Tossington a Franciscan in his confession set forth anno 1380. saith thus The heretical sentence which is raised of the dreams of Berengarius affirmeth openly that all the Fathers of the Church and doctors of the second thousand years as they speak that is who have been within 380. years have been after the loosing of Satan and the doctrine which we saith he commonly hold to be the faith of the Church concerning the blessed Eucharist they say It is not right but an error and heresie and the tares of Satan being let loose Vsser c. 3. 6. To defend the words of the former recantation which was given in Twofold eating with the mouth was devised then and is refuted the Synod at Lateran unto Berengarius these flatterers of the Romish Idol have devised a new distinction of orall eating to wit orall eating is either visible or invisible And they called the opinion of eating Christ's flesh visibly the error of the Capernaites and they said the eating of Christ's flesh with the mouth invisibly was the explication of Christ so writeth Ivo Bishop of Carnotum anno 1092. Catalo test ver lib. 12. But the Fathers of higher antiquity condemned all orall eating as Capernaitism neither were the Capernaites so subtile to make such distinctions Yea surely Christ would have made his correction according to their error Behold what Augustine saith Tract 27. in Iohan. Who abideth not in Christ and in whom Christ abideth not without all doubt he neither spiritually eateth Christ's flesh nor drinketh his blood albeit carnally and visibly he with his teeth do press the Sacrament of the body and blood of Christ And Tract 28. What is it they are spirit and life they are spiritually to be understood understandest thou them spiritually they are spirit and life understandest thou them carnally so also they are spirit and life but not to thee They understanding spiritual things carnally were scandalised Here Augustine opposeth carnal eating whether visible or invisible unto spiritual eating and understanding and he saith that carnally men eat not the flesh of Christ but the Sacrament of his flesh 7. Bellarmin writeth in his second Book de Pon. Rom. c. 21. that the great The causes of the schism twixt the Latins and Greeks Schism twixt the Greeks and the Latines began anno 1054. because in that year Michael the Patriarch of Constantinople did excommunicate the Pope and all the Romanists for adding Filioque unto the Decree of the Ephesin Council concerning the procession of the holy Spirit Here we may see who made the Schism the Greeks kept the Decree as it was first enacted but the Latins added Filioque And when in the same place Bellarmine saith It is uncertain when the Latins added it but certainly saith he not before the 600. year and the Greeks espied the addition in the days of Pope Nicolaus LAt this time Pope Leo IX wrote against the Greeks and Michael the Patriarch and Nicolas a Monk wrote against the Latins Of this difference I will speak God willing when I come to the Council at Florence where they disputed this question Why was there so great a Schism then Bellarmin de Cleri li. 1. c. 19. saith The differences were not confined within that one but there were many others of which these are rehearsed by Fox in Act. Mon. out of an old Register of Hereford 1. The Church of Constantinople is not subject but equal unto Rome 2. The Bishop of Rome hath no greater power then the four Patriarchs and whatsoever he doeth without their knowledge and concurrence is of no strength against them 3. Whatsoever hath been concluded or done since the seven general Councils is not of full authority because from that time they convince the Latins to be in an error and to be excluded from the holy Church 4. The Eucharist is not the very body of Christ also whereas the Romish Church doth use unleavened wafers they have great loaves of leavened bread 5. They say that the Romish Church erreth in the words of Baptism for the Romanists say I baptise thee c. but the Greeks say Let this creature of God be baptised in the name c. 6. They hold that the Spirit proceedeth from the Father and not from the Son of this in another place 7. They hold no Purgatory nor that the prayers of the Church do help the dead either to lessen the pain of them in hell or to increase the glory of them who are ordained for salvation 8. They hold the souls of the dead whether elect or reprobate have not their full pain nor glory but are reserved to a certain neutral place till the day of judgement 9 They condemn the Church of Rome because Women as well as Priests anoint children when they baptise them on both shoulders 10. They call our bread Panagria 11. They condemn our Church for celebrating Mass on other days then Sundays and certain Feasts 12. They have neither cream nor oyl nor Sacrament of Confirmation 13. Neither do they use extream unction expounding the place of St James of spiritual infirmity and not of corporal 14. They injoyn
other was like a Criminal Court both which were different from worldly Courts in that the one had execution by the Authority of a Judge forcing men unto obedience and the other by the onely willingness of submitting parties which if they refuse to obey the Ecclesiastical Judge could do no more but commit the cause unto the judgement of God which as it pleaseth God shall be executed in this life or that to come And upon good ground was the name of Charity given unto the Ecclesiastical Judicatory because by it only was the defender moved to submit unto the Church and the Church to judge with so great sincerity of the Judge and obedience of the offender that there was no place left unto corrupt affection in the one nor of repining in the other and this great love made the punishment of chastising seem the more grievous even unto the chastiser so that in the Church was never any censure inflicted without great mourning of the people and greater of the Rulers and hence it came to pass that at that time the word mourning was used for chastising So St. Paul rebuking the Corinthians that they had not censured the incestuous man said And ye have not mourned that he that hath done this deed might be taken away And in the other Epistle I fear lest when I come I shall not finde you such as I would and lest I shall be wail many which have sinned already Now it seemeth the judgement of the Church as is usual in all Societies was ordered by some one which was President and propounded things and after deliberation gathered the suffrages which part seeing it is most convenient unto the most able and fit man without doubt was conferred on the Bishop But when the Churches were multiplied the propositions and deliberations were done by the Bishop first in the Colledge of Presbyters and Deacons which were called the Presbytery and there purposes were brought to ripeness that they might have the last stroke in the publique meeting of the Church This was yet the Custom about the year 250. as is clear in the Epistles of Cyprian who writing of them who had sacrificed unto Idols unto the Presbytery saith It is not his maner to do any thing without their advice nor without consent of the people and he writeth unto the people that when he shall return he will in their presence and according to their judgement examine the causes and merits and unto the Priests which by themselves had received some delinquents he writeth that they give account unto the people Because of the ingenuity and charity of the Bishops at that time it came to pass that all men almost did rest on their opinion and the Church when charity became cold and the charge that Christ had laid on them was carelesly performed left all unto the Bishop and ambition which is a slie affection and ready to creep into the heart with the shadow and shew of vertue did perswade the Bishops to accept it gladly But that alteration came not to the height till the persecutions were ceased for then the Bishops did as it were set up a throne unto themselves which became most frequent by the multitude of pleas with the accession of temporary riches And this form of Judicatory albeit differing from the former wherein all things were carried with consent of the Church did yet continue in the same sincerity And therefore the Emperor Constantine having tried the fruit of this Court in deciding controversies and how the vertue of Religion was able to discern many tricks and guiles which the Judges had not perceived made a Law that there should be no appealing from the Bishops sentence and the Judges should put them in execution Yea and when a cause was begun before the Secular Judge whatsoever was the state of it if either of the parties howbeit the other were unwilling did appeal unto the Bishop the cause without delay should be referred unto his consideration And then the judgement of the Bishop began to be Courtly and when he had the Magistrate to be the executioner of his Decree he taketh unto him the names of Episcopal Iurisdiction Episcopal Audience and such Titles Likewise the Emperor Valens thought good in the year 365. to enlarge this Court by giving unto them the inspection of the prices of things set forth to be sold which business was not acceptable unto the good and moderate Bishops for Possidonius reporteth that when Augustine had been taken up with such work untill noon and sometimes till night he called it Angaria a forced toil whereby his minde was distracted from things more properly belonging unto him and for these rusling broyls he left more useful things undone as neither did Paul go about these things which were not suitable to a Preacher but left them unto others Nevertheless when not a few of the Bishops did abuse that Authority that was granted unto them by Constantine's Law the same Law after 70. years was recalled by Arcadius and Honorius and it was ordained that Bishops should judge in causes of Religion onely and in Civil no other way but with consent of parties and also it was declared that they had no Court of Judgement This Law was little regarded in Rome because of the great power of the Bishop therefore in the year 452. Valentinian living in the City did renew that Law and caused it to be put in execution But the succeeding Princes did ratifie unto them again that power as Justinian did establish the Bishops Court and Audience and assigned unto them not onely the affairs of Religion but the Ecclesiastical faults of the Clergy and several powers over the Laicks By these degrees Correction which was appointed by Christ upon the account of Charity was turned to Dominion and was the occasion of losing the ancient reverence and obedience wherewith Christians were wont to regard their Bishops I know well that in words they will deny their Ecclesiastical Jurisdiction to be Dominion like the Secular but I cannot see what real difference they can shew Certainly St. Paul writing to Timothy and Titus sheweth a clear difference Let not a Bishop be given to lucre not a striker But now it is most usual to pay unto the Bishop the expences of Law and at his command to put into prison even as in Secular Courts But when the Provinces in the West were divided and the Empire was made up of Italy France and Germany and Spain became a Kingdom in these four Countreys the Princes made choise of Bishops to be their Counsellors and then by the confusion of spiritual and temporal power oh how the Authority of the Bishops Court augmented within 200. years they drew unto them all criminal and Civil power over the Clergy yea and over the Laicks in many particulars pretending that the cause is Ecclesiastical They they forge a mixt Judicatory wherein either a Bishop or a Magistrate which of the two shall first
whom and another in or to whom it is done God is the Author of salvation and free-will is capable onely we have will from free-will but not the power to do what we will I say not will to do good or will to do evil but onely will for to do well is increase to do ill is decrease to will simply is that which increaseth or decreaseth Creating grace made free-will saving grace maketh it to increase but it prostrateth it self to decrease so free-will maketh us willing and grace maketh us to will well Near the end he saith What hast thou that thou hast not received thou art created healed saved Man which of these hast thou of thy self which of these is not impossible unto free-will thou which wast not could not create nor being a sinner couldest thou justifie nor being dead couldest raise thy self I do pass these good things that are necessary unto them which must be healed and laid up for them that shall be saved but what I say is clear for the first and last as none doubted of the middle thing but he who knoweth not the righteousness of God and would set up his own not being subject unto the righteousness of God And he concludeth there Without doubt it is of God both to will and to do according to his good will therefore God is the Author of thy good work he both applieth the will unto work and maketh the work easie unto will or if we will speak properly these which we call our merits are some seeds of hope proofs of love tokens of hid predestination presages of future felicity the way of the Kingdom not the cause of reigning In a word whom he justifieth not whom he findeth just doth he glorifie In fest omnium Sanct. Ser. 1. What can all our righteousness avail before God shall it not be reputed as a filthy rag saith the Prophet and if it be narrowly examined all our righteousness shall be found unrighteousness and naught and if our righteousness cannot stand for it self what shall become of our sins therefore we must pray with the Psalmist Lord enter not into judgement with thy servant and with all humility let us flee unto mercy which onely can save our souls And Ser. 2. Who can say I have a clean heart who can say The snare is broken and my feet are safe from falling seeing the Apostle saith Let him who standeth take heed lest he fall and of himself he saith O wretched man who shall deliver me In Annunt B. Mariae Serm. 1. Thou must first believe that thou canst not have remission of sin but by the mercy of God next that thou canst not have any good work unless he give even that thirdly that thou canst by no works merit eternal life but that it is given freely for the Apostle saith We are justified freely by faith Who is a better man then the Prophet of whom God witnesseth I have found a man according to mine own heart and nevertheless he had need to say Lord enter not into judgement with thy servant therefore let no man deceive himself In Feria 4. Heb. Dom. Paenos Worthy is the Lamb which was slain to receive power for doing that he came for to take away the sins of the world I mean a three-fold sin waxing on the earth think ye that I will say the lust of the flesh the lust of the eyes and the pride of life indeed that is a three-fold cord which is not easily broken but I intend to speak of another threefold sin which also the vertue of the Cross doth overcome possibly that may be heard with more profit the first is original another is personal and the third is singular Original sin is the greatest of all sin which we all have from the first Adam in whom we all have sinned and for which we all do die certainly it is the greatest which hath so defiled all mankinde that there is none free none save one it is extended from the first man until the last and this poison in each one runneth from the sole of the foot unto the top of the head yea also it is spread abroad through every age from the day when each man is conceived by his mother until that day when the common mother receiveth him and certainly that original sin is very grievous and infecteth not onely the person but even nature and yet personal sin is more grievous unto every one when with loose reins we give our members as weapons of unrighteousness unto sin being guilty now not so through the fault of another but by our own fault the singular fault is the most grievous which is done against the Lord of Majesty when wicked men kill a just man unjustly How wilt thou Lord make the thirsty drink of the river of thy pleasure who so doest pour the oyl of thy mercy on them who crucifie thee It is clear then that this passion is most powerful to take away all sorts of sins And in the next Sermon De caena Dom. A Sacrament is a holy sign or a holy secret thing for many things are done for themselves onely but other things are done to sanctifie other things and these are called and are signs for to take example from usual things a ring is given simply for a ring and there is no signification and it is given for investing into an inheritance and then it is a sign so that he which receiveth it may say This ring is little worth but the inheritance was I seeking After this maner when the Lord was to suffer he would invest his disciples in his grace that invisible grace was given unto them by a visible sign For this end were all the Sacraments ordained as the Eucharist the washing of feet and Baptism the first of all Sacraments wherein we are complanted to the similitude of his death What is the grace into which we are invested by Baptism certainly cleansing away of sin for who can bring a clean thing out of unclean but he onely who is clean and on whom sin falleth not even God and indeed the Sacrament of this grace before was circumcision I have often said it unto you nor should ye ever forget it that in the fall of our first parents we all did fall and we have fallen upon a heap of stones and among clay so that we are not onely defiled but wounded and broken grievously we may be washed soon but we have need of much dressing ere we be healed we are washed in Baptism and thereby is the hand-writing of damnation blotted away and this grace is given unto us that lust should not hurt us if we do not consent unto it and so the corrupt matter of that old ulcer is removed when damnation is taken off and the answer of death proceedeth from it But who can endure the itching of that ulcer be of good chear that in this also grace will help and that ye may be assured ye
neck unto the sword nor do I think it expedient to advise any more with my Lords the Prelates nor if they will do otherwise do I consent unto them for it is more honest to deny quickly what is demanded unjustly then to drive off time by delays seeing he is the less deceived who is refused betimes When Gilbert had so made an end some English both Prelates and Nobles commend the yong Clerk that he had spoken so boldly for his Nation without flattering and not abashed at the gravity of such Authority but others because he spoke contrary unto their minde said A Scot is naturally violent and In naso Scoti piper But Roger Arch-Bishop of York which principally had moved this business to bring the Church of Scotland unto his See uttered a groan and then with a merry countenance laid his hand on Gilbert's head saying Ex tua phareta non exiit illae sagitta as if he had said When ye stand in a good cause do not forethink what ye shall say for in that hour it shall be given unto you This Gilbert was much respected at home after that And Pope Celestin put an end unto this debate for he sent his Bull unto King William granting that neither in Ecclesiastical nor Civil affairs the Nation should answer unto any forain Judge whatsoever except onely unto the Pope or his Legate specially constituted So far in that Register of Dunkel 5. The above named Henry II. was so admired thourgh the world for his Henry II. prudent and unfortunate prudence and prowess that Manuel Emperor of the Greeks Frederick Emperor of Germany the French King with many other famous Princes sent unto him as a School-Master of justice for determination of obscure doubts Alfonso King of Castile and Saucius King of Navar being at variance for some possessions did of their own accord submit themselves unto his judgement and he found an overture to both their good liking This is to be marked because the worshippers of Becket call him a vitious Prince In the year 1181. the Patriarch of Jerusalem and the Master of the Templaries having no King and being distressed by Saladin did profer unto the same Henry the Kingdom of Jerusalem and brought unto him the keys of their Cities He refused because of his weighty affairs at home They were opprest by the Infidels and he had no more prosperity for his Son would have the Government as well as the Title of the Kingdom and the Father did the service of a Steward unto his Son yea and more disdainfully did the Son entreat his Father till he was taken away by death and his Brother Richard was also a grief unto his Father and so was the third Brother John The true cause of all his woes may be thought the oppression of some professors of truth for Pol. Virgil. in Hist Anglor lib. 13. testifieth that about the year 1160. thirty teachers came from Germany into England and taught the right use of Baptism of the Lord's Supper c. and were put to death It is true Virgil calleth them worshippers of Divels but we shall hear anon how all professors of truth were reviled and John of Sarisbuny at the same time wrote saying He who speaketh for the truth of faith or sincerity of maners according to the Law of God is called superstitious envious and which is capital an enemy of the King After four years others which were in contempt called Publicans and Waldenses taught in England that the Roman Church had left the faith of Christ and was become the whore of Babel the barren fig-tree no obedience should be given unto the Pope or his Bishops Monks were dead carion their vows frivolous their characters were the mark of the Beast Io. Bale Cent. 2. § 96. in Appen And in the year 1166. the same Henry drew some professors unto judgement at Oxford because they were said to dissent from the doctrine of the Roman Church he caused them to be burnt with an hot iron and banished them I. Fox in Act. Mon. 6. At that time were many married Priests in Britanny Ephleg left his Married Clerks Son Cedda to be his Successor in the Priesthood at Plinmouth Arnold Dunprust left his Son Robert likewise in the same County unto Robert did his Son succeed In Norfolk Wulkerel dimitted his Priest-hood at Dyssa unto his lawful Son William Hugh Howet in Sarisbury John in Exchester and Oliver in Nottingham all succeeded unto their Fathers Io. Bale Cent. 3. § 10. in Appen In Ireland fifteen Bishops of Lesmore succeeded lineally and hereditarily for the space of 200. years and of them eight Sons succeeded unto their fathers Bernard in Vita Malac. until the year 1121. when the Bishop Celsus having no Son did as by testament name Malachias Bishop of Connereth to be his Successor and his friends as heirs did resist for five years Malachias had correspondence with Bernard of Claraval and had two Monks sent from that Abbey to begin an Abbey of that Order in Ireland but they returned against the Bishops will wherefore Bernard wrote unto him his 317. Epistle exhorting that he would not leave off the purpose but rather be more vigilant in that new place and Land so unaccustomed with Monastical life and excusing the Monks that their returning was occasioned by the unto wardness of these brethren living in a Land without discipline and especially not accustomed to submit unto such counsels This Malchias did urge the single life of Priests in Ireland He went to Rome and became Legate but died in the way beside Bernard 7. John of Sarisbury Bishop of Carnotum was familiar with his Countrey-man Iohn Bishop of Sarisbury Pope Hadrian IV. when they were alone in a chamber at Benevento Hadrian asked him what the world thought and spake of him and of the Church After a little form of excuse he said I will tell what I hear spoken every where they say The Church of Rome which is the Mother of all Churches is become a step dame unto them and the Pope is called across and grief unto all men and intolerable for pride as the zeal of their Fathers had erected Churches so now they do decay and the Pope was glorious not onely in purple but in glancing gold the Cardinals and Bishops are called Scribes and Pharisees laying heavy burthens on mens shoulders which themselves will not touch with their finger their Palaces are glorious and the Churches of Christ are polluted by their hands they spoil the Nations as if they would scrape together the treasures of Croesus But the most High dealeth most wisely with them for they become often a prey unto others and I think so long as they stray out of the way they shall never want a scourge from God Then said the Pope What thinkest thou He answered There is danger on every side I fear the blame of flattering or lying if I alone do speak contrary unto the world and I
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
Rome Matth. Paris loc ci and he sent unto Sifrid Bishop of Mentz commanding him to publish the sentence of the Roman Consistory against Otho throughout all Germany and charge all the Cities that they do not acknowledge him Sifrid delayed no time But immediately Henry Count Palatine of Rhene the Duke of Brabant and other Princes and Barons levy an Army against Sifrid and forced him to leave his Bishoprick and hide himself in Thuringia where the Count did as yet cleave unto the Pope When Otho understood of this stir in Germany he did return quickly and notwithstanding the Pope's curse was received as Emperor and calleth a Diet at Norinberg An. 1212. about Whitsunday where he declareth the manifold fraud of Innocentius and how unjustly he had accursed him and then said Be of courage you Princes unto you belongeth the charge of this Kingdom and the administration thereof I say unto you belongeth every disposition of the Teutonick Kingdom and to provide for every thing therein it is in your power and not in the power of the Pope to create or forsake an Emperor it is your part to calm the troubles if any shall arise within the Empire therefore ye Princes and Nobles maintain your rights and shew your power for your Nation and Imperial Laws lest if ye do it not ye be deprived of Empire and patrimony c. By these and such other words they resolve to levy immediately an Army and first to invade Thuringia Io. Naucler gener 41. In the year 1214. Innocentius causeth Frederick to be elected which now had been well bred in literature and Otho thought to have hindered the election but the Princes some for envy of his puissance and some for affection to the former Emperor and some addicted unto the Pope fell from him therefore he retired into Saxony until he gathered a new Army he made some attempts but in vain and died An. 1220. 3. FREDERICK the II. left Germany in peace and went to be confirmed at Rome He gave unto Pope Honorius the County of Funda and other great gifts even a rod to break his own head and he confirmed the Act Whosoever continued a year under excommunication shall be guilty of proscription and shall not be absolved until he make satisfaction unto the Pope In recompence of these gratitudes and obeysance when two Counts in Tuscia Thomas and Richard did rebel against the Emperor the Pope maintained them and absolved them from their allegiance and because Frederick did expostulate Honorius the Pope thundereth a curse against him Some Bishops conspired with the rebels and the Emperor accused and pursued them for treason They run to Honorius He sent a Nuntio unto the Emperor and commandeth to restore the Bishops and dischargeth him that he meddle not with Church-men The Emperor could not endure such imperiousness and said How long will the Bishop of Rome abuse my patience when will his covetous heart be satisfied go tell him that I have as great prerogatives as my Father Henry and Frederick my Grand-father and that I will rather hazard my Crown then suffer him to empair my authority seeing every Prince in France Spain England c. hath the nomination of their own Prelates Pe. Mexia But Platina saith The cause of this excommunication was when his Mother died which held him within bounds he began to vex the Church Lands But it is certain by sundry Histories that his Mother died in the beginning of Innocentius In his time came John de Bregna King of Jerusalem into Italy for aid against the Turks he made reconciliation betwixt the Pope and Emperor and gave his onely Daughter Jole unto the Emperor then a widower with the Title King of Jerusalem for this cause the Kings of Sicily were called Kings of Jerusalem for a long space Then Frederick did intend to go into Asia yet because he delayed Pe. Mexia saith the truce which John had made with the Sultan for ten years was not yet expired the Pope did intend some great thing against him but was taken away by death When Gregory was installed Jole was brought to Rome to be married and when the Pope held out his right foot unto the Emperor to kiss it he scarcely touched his knee but would not bow unto the foot P. Mexia The Pope was not well pleased he dissembleth for a time but intendeth to revenge So after some moneths he chargeth the Emperor to go into Asia according to his vow but intendeth to deprive him of the Empire Frederick suspecteth it and delayeth the longer till he heard that the Christians in Asia were utterly distressed then he assembleth his Nobles at Cremona and causeth his Son Henry to be created Caesar and sent him to perswade the Princes to send aid unto his expedition An. 1226. At this time the Lombards had made a league with other Cities of Italy by suggestion of Pope as is believed saith Naucler Honorius against the Emperor which league continued many years to the great prejudice of the Empire and manifest hindering of the expedition An. 1227. Pope Gregory again chargeth the Emperor to go into Asia Frederick writeth unto his Son to conveen the Princes again and nameth the time when they should make their rendezvous at Brundusio The Emperor becometh sickly nevertheless he sailed with his Army into Creta and there being hindered by sickness he sent his Army forward and returned himself into Pulia Then the Pope excommunicateth him the Papalines say because he had murthered Jole and others speak of other pretexts but P. Mexia and Blondus say that Jole died after this curse Immediately Frederick sent to Rome offering to clear himself but his Ambassade was not admitted Therefore the Emperor sent Letters throughout the Empire and to other Princes shewing how wonderously he was excommunicated and how presumptuous and covetous the Church of Rome was become even the mother of all mischief Unto Otho Duke of Bavier he wrote thus The high Priests of Rome do now affect not onely dominion but God-head for they will have all men to fear them more then God and it is sure that there be many Antichrists among them neither hath Christian Religion any such adversary that man which is called the Pope abounding in wealth to the great prejudice of piety thinketh after the maner of Tyrants that he may do as he listeth and is answerable to none as if he were God what is proper unto God he vaunteth of himself that he cannot err he requireth both impudently and imperiously all men to believe that he cannot be guilty of a lye Avent Annal. lib. 7. And unto Henry the III. King of England he wrote The Church of Rome is become so avaricious that they are not content with the goods of the Church but they will have the inheritance of Emperors Kings and Princes and make them all tributaries as Henry hath experience and the Earl of Tolouse whom the Popes binde with excommunication till they bring them into
Phocas the prerogative over all the rest of the Bishops then the high Priest of Rome with his Senate of Town-Priests began to be more advanced above others and these Priests to whom these titles were given in old time and to whom the cure of Christian souls was committed began especially to be honored with that name as proper to the highest Dignity In the beginning it was altogether a burthen and at last the chiefest honor seeing they are always nearest to the Pope in the administration of the Christian Republick and unto them was more and more given and by little and little by jarring of the Emperors and the people of Rome for the election of the Pope all the right of the election came unto them So far he In this last matter Bellar. loc cit is more plain howsoever these things be so I confess saith he that the Cardinalship was a step unto a Bishoprick as it is most manifest out of the first book of the life of Gregory cap. 7. but that order is changed and Cardinals are preferred unto Bishops because when the Emperors and Clergy and people did chuse the Pope the Cardinals were not in such estimation but when onely they began to chuse the Pope and onely Cardinals were chosen the dignity of a Cardinal is not without cause more respected Secondly The dignity of a Cardinal is advanced because they were wont to be neither the onely neither the chief Consellors of the Pope for in the first eight hundred years a national Councel of Italian Bishops was gathered for consultation of the weighty affairs as is manifest by the Councels there the chief place was given to Bishops but when the affairs of the Church of Rome did increase especially the temporal Princedom in the days of Pipin and Charls the Great the Councels have been omitted and all things brought to the Colledge of Cardinals So he We saw before how great priviledges Innocentius the III. gave unto this Order and so did Innocentius the IV. If Peter Damian Cardinal of Ostia had seen them so far honored whereunto would he have compared them seeing he is bold to extol them so far in his days What thinkest thou of the Cardinal Bishops saith he who principally chuse the Pope of Rome and do transcend the power of all Bishops yea of Patriarchs and Primates to wit except the Sacrament of the universal Church these are the eyes of the one stone that is of the Roman Church of whom it is said in Zachary Behold the stone which I have set before Jehoshua upon that one stone are seven eyes they are the lamp of the one candlestick they are the candlesticks in the midst of which Jesus doth walk Apoc. 2 c. Baron Tom. 11. ad An. 1061. nu 11. at the election of Cardinals the Pope saith to them Be ye our Brethren and Princes of the world Antonin Flor. sum Theol. par 3. tit 21. cap. 1. § 2. Pope Pius the II. said to his Cardinals Ye are my eldest and best beloved children and ye are honored with most excellent dignity when ye are called into the Apostolical Colledge ye shall be our Counsellors and judges of all the earth ye shall be Senators of the City and like unto Kings and very hinges of the world upon whom the door of the militant Church must turn and be governed Vsser de Eccles statu cap. 4. ex Sacr. cerem Ro. Eccles lib. sect 8. cap. 3. Antonius after his maner proveth that the same authority belongeth unto them loc cit 4. In this Century these Friers and Cardinals spared not the blood of Persecution against the Waldenses God's servants for Pope Innocentius thought first by disputes and sophistry to bear down the Waldenses but when he could not that way prevail he caused his Friers to sting them with fire and sword An. 1205. he sent the forenamed Dominicus with Didacus Bishop of Exonia or Uxonia in Spain into the County of Tolose they disputed once at Viride Folium and again at Axamia An. 1207. in the City Montie-regalis the same two with Fulco Bishop of Tolouse and Petrus de Castro novo the Popes Legate disputed against Arnold hot Pastor Albigensium Ponticus Jordanus Arnold Aurisanus Philibert Castrensis and Benedict Thermus These were the Articles The Church of Rome is not the holy Church neither Spouse of Christ but filled with the doctrine of divels she is Babylon that John describeth in the Apocalypse the mother of fornications and abominations covered with the blood of the Saints It doth not please the Lord which pleaseth the Church of Rome neither Christ nor his Apostles did institute the Mass but it is the device of man By consent of both parties four Laicks were named Auditors to wit two noble men Bernard de Villa nova and Bernard Arrensis and two of meaner degree Raymundus Godins and Arnold Riberia When the disputation had continued three days Fulco sought the space of fifteen days and he would give the defence of his positions in writing and Arnold Hot craved eight days to give his answer in writing likewise They assembled at the day appointed and the conferences were prolonged the space of four days and at last the Bishop said These things ought to be taken from the Mass that are not of the Mass and so they were dismissed neither was any more done of these controversies Vsser ex Vignier Hist Eccles ad An. 1207. There were also other conferences among them But when the Pope and his Cardinals saw that they could not prevail with disputes Odo Bishop of Paris easily perswaded the Pope to try them with the sword An. 1208. The Pope wrote unto Philip King of France for that effect and proclaimed Indulgences unto all who would take Arms against the Waldenses and Albigenses even as large as to them who warred against the Mahumetists and the Pope and the King gave all the lands of the Waldenses and their goods unto any who would take them Raymund Earl of Tolouse was of this number and was much envied by the Clergy for his devotion and by Laity for his grandure he was Cousin-german of King Philip and Lord of Tolouse Province Aquitania Delphinate the County of S. Giles Velnaissen Ruthen Cadurcen Albio and of other large dominions on both sides of Rhodanus he had married Johanna Sister of John King of England and after her Eleonora Daughter of Peter King of Arragon Vsser in Stat. Succes Eccles ex Guil. Armor Bertrand in gest Tolos Of the same profession were the Counts de Foy de Beders de Cominees de Carmain c. To the end that Raymund may be the more odious unto the people the Preachers did slander him of Manicheism but untruly saith Bertrand In the year 1209. were levied in France 22000. men their General was Simon Earl of Monford with some of the Preachers and Nobility They first did set against Biterrae in which were 100000. men it pleased God that the persecuters
premunitions resignations in favors commenda's dispensations of age of order irregularity and bodily faults Item the tribute for the favor of expectations from devolutions from Benefices ere they be vacant for priviledges and exemptions of not visiting agreements of reconciled persons transactions that are made with the Pope's good pleasure for exchange of Benefices with dispensation Episcopal mandats expeditions in forma vel ratione congrui for creating Prothonotaries and Notaries Apostolical for letters of colleagues or fellow-helpers for letters of lesser or higher justice for Dignities Secular and Ecclesiastical for new foundations or change of the ancients for reduction of Regular Monasteries into the condition of Secular for restitution in integrum for the fruit to be had in time of absence for legitimations for porcative altars for non obstantiis for dispensations to Secular Canons for revocations and ranversings for tolerations of concubines usually termed Toleramus for rescriptions unto pleas c. Of this merchandise is a Papal book with this inscription Taxa Cancellariae Apostolicae cum Notabilibus juxta stylum hodicrnum Curiae Romanae In this book is a sentence exprest in these words And note diligently that these favors and dispensations are not granted unto poor folks And what gain is amassed of these particulars take an example from the grievances of the Parliament of Paris which they did present unto King Lewes the XI and which was translated into Latin and printed three several times cum privilegto Regis Art 72. And that we may demonstrate particularly how much the Realm hath been exhausted of moneys within these three years it is observed that in the time of Pope Pius twenty and more Arch-Bishopricks and Bishopricks were vacant within the Realm and without doubt partly for the annual tribute which they call Annata and partly for the accessory and extraordinary charges from every City 6000. crowns were paid in sum 120000. crown Art 68. More then sixty Abbeys did vake whereof each one hath paid 2000. crowns at least in sum 120000. Art 74. At the same time Priories Deanries Provestries Preceptories and such other Dignities which are not honored with the Crosier were vacant no fewer then two hundred and for each of these Benefices were paid five hundred crowns in sum 100000. crowns Art 75. It is certain that in the Realm are at least 100000. Parishes and there is none of them in which some man hath not obtained some grace or favor expective and for each one of these were paid 25. crowns partly for the expenses of the way or journey partly for writing the Bulls for the non obstantiis prerogatives annullations and other special causes which depend upon these expectative graces as also for the executorial process that were made upon the same graces in sum 2500000. crowns So far the Parliament of Paris Summa summarum is 2840000. crowns This was paid in three years As also it is found that the tax of vacancies accounted in the books of the Camera from Cathedral Churches and Abbeys in France do every sixth year amount to the sum of 697750. lievers besides Prelacies which are not taxed and other Benefices the exactions of which do almost amount unto the same sum Pag. 77. There was a book printed at Paris An. 1520. with the priviledge of the Parliament of Paris on June 6. of the same year with this title Taxa Cancellariae Apostolicae taxa sacra poenitentiariae item Apostolicae where fol. 36. may be seen the prices and merchandise Apostolical of absolutions Absolution for a Monk wearing pointed shoes and a coat tied up 7. s. Absolutions for a Priest that hath confirmed in marriage persons within degrees forbidden 7. s. For him that hath known a woman within the Church and hath committed other villanies 6. s. For a Priest that hath married persons privily and hath been present at their clandestin weddings 7. s. For a Laick who hath stolen holy things out of a holy place 7. s. For him which hath carnally known his mother sister or his kinswomen by blood or marriage or his godmother 5. s. For him which hath defloured a virgin 6. s. For perjury 6. s. For a Laick which hath killed an Abbot or any Priest inferior unto a Bishop or a Monk or Clerk 7 8 or 9. s. Absolution for the murther of a Laick by a Laick 5. s. For a Priest Dean or Clerk when his supplication is signed with Fiat 18 or 16. s. For him which hath killed his father mother brother sister wife or any kinsman being a Laick because if any of them were a Clerk the murtherer is bound to visit the Apostolical See 5 or 7. s. For a man that hath smitten his wife so that thereupon she hath a mischance or hath brought forth before the time 6. s. For a woman which hath taken any drink or done any other thing to destroy her birth after it was quickened in her belly 5. s. Is not the condition of Christians miserable and hath need to be bewailed So that Fla. Blondus lib. 3. Romae instauratae hath written truly Now the Princes of the world do adore and worship the perpetual Dictator the high Priest and all Europe almost sendeth unto Rome now greater tribute or certainly equal unto ancient times in so far but as every City do receive Priestly benefits from the Bishop of Rome So far Blondus And that this may be understood I shall adjoyn the words of Suetonius in the life of Julius Caesar where writing of France he saith He brought all France into the form of a Province and laid on them to pay yearly in name of tribute four hundred Sestertium and Eutropius lib. 6. saith the same which sum according to the supputation of Budaeus de Asse The Schism betwixt the Latin and Greek Churches is 1000000. crowns or a Million So far ex Bru. Fulm 10. When the Latins did reign in Constantinople the Greek Church was in some manner made subject unto Rome until the year 1230. at this time the seam-ript coat was rent in sunder upon this occasion A certain Bishop was elected unto an Arch-Bishoprick in Greece and came to Rome to be confirmed but could not obtain confirmation unless he would pay a great sum of money unto Pope Gregory the IX The Bishop detesting simony refuseth and returning without confirmation declareth unto the Nobility of the Land the matter as it was others which had been with him did testifie the same Wherefore all the Greeks made a general separation from the Church of Rome After seven years Germanus Patriarch of Constantinople wrote unto the same Gregory humbly intreating to advise upon some means of unity that the truth on both sides being debated by Scriptures the erring party might be reduced the slander be removed and unity be restored offering also that notwithstanding his old and feeble age he would meet him in the middle way The Pope replieth Christ said to Peter Thou art Cephas the power of judging
oath unto King Edward in Newcastle on Tine The Nobility were male-contented but they must dissemble It happened after some years that Macduff Earl of Fife was killed by the Earl of Abernethy and because this family was potent Macduffs Brother could not obtain justice in Scotland for the slaughter therefore he appealed unto King Edward who summoned King John to London He appeared and at first sat down with Edward thinking to answer by his Proctor but he must stand at the Bar This indignity begot in him a desire of liberty When variance fell between France and England John thinking this a fit occasion renewed the old league with France and by the Abbot of Arbroth sent into England with consent of the Estates a revocation of his dedition Wherefore Edward resolveth to take Arms against Scotland He sent for Robert Bruce Son of the Competitor being then defunct and profered him the Kingdom if he would go with him to expel King John or cause his Friends in Scotland to desert or not assist John Robert did both At that time four thousand Scots were slain in sundry fights and in the Castle of the Burgh of Montross King John did resign unto the Commissioners of King Edward all right to the Crown Sir Hugh Cressingham was made Governor of Scotland and John was carried into England yet by intercession of Pope Boniface he was let go into France his Son being kept in pledge lest he did attempt any new trouble Then Edward went against France and in his absence the Scots had mutual treaties with France they chose twelve Governors of the Country and many incursions were in the borders on both sides At that time arose the famous William Walace a Gentleman of mean estate but extraordinary in courage and strength he did many rubs unto the English and because the Governors were thought remiss he was chosen to be the only Governor and called the Vice-Roy of King John He recovered many Towns from the English and threw down many Castles and Forts lest his little Army were divided in keeping them The Earl of Warren and the Lord Percey were sent against him but because these had bad success Edward made truce with France and came against Scotland where he prevailed so that in a Parliament at St. Andrews all the Nobility and Estates did acknowledge him only Walace kept himself quiet in the high-Lands When Robert Bruce put the King in minde of his promise Edward scoffed at him saying Had he no other thing to do but fight for a Kingdom unto him Buchan Histo At that time Edward destroyed the ancient Laws of Scotland and sought how to bring the two Nations in amity and affinity He burnt the Chronicles and Books of Divine Service constraining them to follow the Missale of Sarum those who were repugnant unto these changes were severely punished He removed the most learned men into Oxford Briefly he destroyed all the Monuments of Antiquity and upon the least occasion he cut off all who in his judgement could enterprise any insurrection Boeth lib. 14. Walace lurked a while but he stirred again and prevailed both in favor and power among the people as followeth in the next Century THE FIFTH AGE Of the CHURCH OR The History of the Church reverting and of Antichrist raging containing the space of 300. years from the year 1300. until the year 1600. CENTURY XIV CHAP. I. Of POPES 1. BENEDICT the XI was chosen Pope November 1. An. 1304. He absolved Philip King of France from the excommunication of Boniface and restored the Cardinals John and James Columnae which had written against Pope Boniface And Platina addeth Boniface had pursued them more then became a Priest for envy against them and too much respect of the faction of the Guelphs He sate nine months 2. CLEMENS the V. after contention of the Cardinals the space of ten months was elected being in the mean time at his own seat in Burdeaux When it was certified unto him he commanded all the Cardinals to come unto Lions There were present at his Coronation Philip King of France his Son Charles John Duke of Burgundy c. In the midst of the Procession a great wall fell upon them so that John and twelve other persons were killed Philip was hurt the Pope was struck from his horse and lost out of his Mitre a Carbuncle of the value of six thousand crowns Platin. When this unlucky pomp was ended he created many French Cardinals and not one Italian and removed the Court of Rome unto Avenion where it continued seventy four years as in another transportation to Babylon We read not of any which in all this time made exception that Rome was the seat of St. Peter and house of the holy Ghost and therefore the Pope should abide at Rome Clemens avouched openly to keep a Concubine the Daughter of Count de Fuxa P. Morn in Myster ex Villano He sent three Cardinals with Senatorial power to govern Rome and Italy Because Ferraria had revolted and submitted themselves unto the Venetians he excommunicated the Venetians for accepting them and gave all their goods unto spoil wheresoever they could be apprehended the like he did unto the Florentines and other Cities for their revolting Sardinia did belong unto Genua and he gave it unto the King of Sicily for winning it from the Turks How he dealt with the Emperor it followeth But here it is to be remembred how he ordained that none should use the title or exercise the power of Emperor until he were confirmed by the Pope And when the Imperial seat is vacant the Pope shall reign as Emperor until one be chosen He confirmed the Feast of Corp. Christi granting Indulgences of one hundred days unto all who shall be present at the Matins c. Lib. 3. Clement tit 16. de reliquiis ca. Si Dominum .. It seemeth that the people had not regarded the former Institution He was the Author of the seventh Book of Decretals before his death he did condemn them as containing may snares in them and caused them to be burnt saith Io. Naucler But his Successor did confirm them He excommunicated Andronicus the Emperor of the East as an Heretick because he would not suffer the Greeks to acknowledge the Pope for their head c. Because he would not reside at Rome the Romans refuse to give him the patrimony of St Peter and thereby he was brought into the greater exigence But Platina saith A great famine was the cause of his scarcity Then he lived by the money of Bishops which came unto him to be confirmed and by such other shifts and gifts yet by these means he is said to have gained 9500. marks of Silver besides his expense which he bestowed liberally in one year Platina writeth that he ordained the Annates or the first years stipend of all Annates Intrants to be paid unto the Pope out of all Countries But Pol. Virgil. de inven rer lib. 8. cap. 2. saith It
small like a tree Then the Spirit of the Lord said unto me It signifieth the condition of the Roman Church Again he saith As I was the same way exercised I saw in the Spirit and behold a man walking in the same habit carrying sweet bread on his shoulders and very good wine by his side and he held in his hands a round stone biting it with his teeth as an hungry man biteth bread but he did nothing then two heads of Serpents came out of the stone and the Spirit of the Lord instructing me said This stone is unprofitable and curious questions wherewith the hungry souls are turmoiled when they leave substantial things And I said What meaneth those two heads He said The name of the one is Vain Glory and the other is Overthrow of Religion It is to be observed that about that time the chief questions in the Schools were Whether the bread of the Mass be turned into the body of Christ or whether the substance of it evacuateth what eateth a mouse when she eateth the Sacrament wherein subsisteth the accidents of the bread whether in Christ's body or by themselves c. Again he saith I saw a clear Cross of Silver like to the Cross of Tolouse but the twelve apples of it were like to vile apples that are cast out of the sea What is this Lord Jesus The Spirit said The Cross is the Church which shall be clear with pureness of life and shril with the clear voice of the truth preached Then I said What meaneth those rotten apples The humiliation of the Church-men which shall come to pass Here he prophecied of the Reformation Possevin in Apparto 2. calleth this Robert An excellent Preacher of the Word Mornay in Myster pag. 427. 6. Marsilius Paravinus wrote the book Defensor pacis about the year 1324. there he debateth the question between the Emperor and the Pope and by the holy Scriptures Laws Canons and Histories Ecclesiastical and Civil he maintaineth these positions Christ is the only head and foundation of Rare Theses in those days the Church He made none of the Apostles to be universal Vicar of the Church nor made he the other Apostles subject unto Peter It is more probable that Peter was never at Rome far less had he his seat there who had no fixed seat as also not any of the Apostles The fulness of power in any man is a manifest lye an execrable title the beginning of many evils and the use thereof should be discharged in a good Councel The authority of the keys is that judiciary power that consisteth in dispensing the Word the Sacraments and Discipline Christ whose Vicar the Pope calleth himself did never exercise temporal authority on earth he was subject unto the Magistrate and so were his Apostles after his ascension and they taught others to obey Princes If a Pope usurp temporal authority Princes should by the Law of God resist by word and deed or they are unjust and sin against God and those who fight for the Pope should be accounted the Soldiers of Satan Unto the Pope belongeth not the election nor confirmation of the Emperor but contrarily the Christian Prince with consent of Clergy and People should name the Pope or if one be chosen in his absence he should confirm him If the Pope go astray or be accursed the Emperor should reduce him into the way and judge him in a Councel When Peter lived he might have fallen and erred neither hath the Pope any priviledge against error That that Christ said to Peter I have prayed for thee is to be extended unto the other Apostles Only the Canon of the Bible is the fountain of truth against which Canon we may not believe either Pope or Church Concerning the sense of Scripture or any Article of the faith we may not believe the Pope and his Cardinals seeing not once have they seduced silly souls into hell The Christian Church is the universality of believers and not the Pope and his Cardinals she is represented in a lawful and general Councel A Councel should be assembled by the Emperor with consent of Christian Princes as anciently it was always The Word of God should be the only rule and chief judge in deciding causes Ecclesiastical Not only the Clergy by Lay men also if they be godly and learned should have voice in general Councels The Clergy and Synagogue of the Pope is a den of thieves c. This book was printed at Basil An. 1522. In another Treatise he saith Good works are not the efficient cause of salvation but causa sine quanon Mornay ibid. pag. 452. He was condemned as an Heretick by Pope John the XXIII Catal. test ver lib. 18. Consider what a Modern could say more of this matter and whether they shew not themselves to be ignorant of antiquity who accuse us of novelty 7. The same positions were held by John de Janduno or Gandanensis at the same time as is manifest by his books printed at Venice and Florence So wrote also Luitpold Bishop of Bamberg namely in a Treatise De Translatione Imperii printed Lutet An. 1540. he saith The Authority of governing the Empire belongeth unto the Emperor so soon as he is chosen and the Coronation by the Pope addeth nothing since Caesar is not his vassal nor feudatory The donation of Constantine is but a fable He was also condemned by Pope John Catal. test ibid. Michael Cesenas General of the Franciscans was bolder saying expresly The Pope is the Antichrist and Rome is Babylon drunk with the blood of the Saints Therefore Antonin par 3. tit 21. cap. 5. reckoneth him among the poor men of Lions For the Valdenses still suffered persecution in sundry Countries and under divers names as the adversaries pleased to brand them Many errors are imputed unto them by the writers of those times but because they did abhor the Pope and his Court they were reviled as we have heard from Arnold de Villanova and sought out to the fire as An. 1302. Nogaret the Father of him who took Pope Boniface the VIII was burnt in Aquitania Clemens the V. caused it to be proclaimed to take up the flag of the Cross against them and destroyed 4000 near the Alps whether they had sled Platin. Others went higher unto the mountains of whom some remained in his days saith Antonin par 3. tit 22. cap. 10. From them were the in-dwellers of Angronia and adjacent parts continuing until the Councel at Trent Trithemius testifieth of many that were burnt in Austria about that time howbeit he believing the reports of malice imputeth many errors unto them yet he testifieth that they abhorred the Mass calling the Hosty a god invented by man the Church of Rome a Synagogue of unbelievers and not the flock of Christ they denied all mens merits intercession of Saints the difference of days and meats c. He witnesseth also that the professore of the same doctrine were innumerable in Bohemia Austria
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
bodily pains in this world which after their own sayings are far less and the Pope may go down to hell as another man and whereas he taketh upon him to absolve any man without inward repentance he extolleth himself above God This complaint is at length in the Act. Monim written by Io. Fox and these are the chief heads of it 11. In the twenty fifth year of King Edward the III. which was 1364. Laws against the power of the Pope Statutes were made If any procured from Rome a provision to any Abbey Priory or Benefice in England which is said to be in destruction of the Realm and holy Religion or if any man sued out of the Court of Rome any process or procured any personal citation upon causes whose cognifance and final discussion pertaineth to the King's Court these shall be out of the King's protection and their lands goods and cattels shall be forfeited unto the King The narrative of the Act sheweth the cause of it and the King and Commons of the Realm had oft complained that his Realms were impoverished by the Pope giving Benefices to strangers which never dwelt in England the King and Nobility were robbed of their right of patronage the cure was not served and the will of the first founders was not followed The King had oft complained but in vain therefore he resolved to make his Kingdom free from this bondage Morn in Myster pag. 480. sheweth that when Pope Gregory the XI heard of it he cried This enterprise is a renting of the Church a destroying of Religion and usurpation of his right and priviledge Wherefore he sent immediately unto Edward requiring him to annul these Acts. But when the Schism arose no Pope did insist in it until Pope Martin the V. sent more sharp Letters unto King Henry the VI. And he answered An Act of Parliament cannot be annulled but by another Parliament and he would assemble a Parliament within a short space for the same cause but he did it not saith Pol. Virg. Hist lib. 19. In the thirteeth year of Richard the II. this Act was revived in these words If any person within or without the Realm shall seek from the Court of Rome preferment to any Benefice of Cure or without Cure the preferment shall be null and the person shall be banished and his goods shall appertain unto the King and the same punishment shall strike against them which receive or entertain any such person As also it was ordained If any person shall bring or send any summons sentence or excommunication or if any shall make execution of any such summons sentence or excommunication against any person whatsoever shall forfeit all his lands and goods for ever and himself shall be imprisoned and incur the pain of death yea although such a person had obtained the King's licence for petitioning at the Court of Rome he shall sorfeit a years rent It is also observed that before the year 1367. the high offices in England Offices of State as the Lord Chancellor the Lord Treasurer the Lord Privy Seal c. were wont to be for the most part in the hands of the Clergy as also in Scotland until the Reformation but about that time the English Nobility procured that all these offices should be given unto temporal Lords 12. At that time God raised up John Wickliff a couragious witness of Iohn Wickliff truth he was Fellow of Merton Colledge and Master of Baliol Colledge in Oxford and Reader of Divinity there about the year 1370. He began first to oppose in questions of Logick and Metaphysick but such as strawed the way to other things which he intended When he set upon controversies of Divinity he protested publickly in the Schools that his aim was to bring the Church from Idolatry to some amendment In his book entituled The path-way to perfect knowledge near the end he sheweth what travel he had in translating the Bible into English he gathered many old Latine Bibles for saith he the late books are very corrupt and he conferred the translations with the ancient Doctors and common Glosses and especially he was helped by the late translation of Lyra in the old Testament and the fourth time he employed many cunning men at the correcting of his fourth translation Then he wrote that book which I have now named wherein he giveth the sum of every book of the old Testament with some general and useful observations He reckoneth the books according to the Hebrew and sheweth also some use of the Apocrypha for examples of piety patience constancy c. and denieth that they are for proof of faith In chap. 2. he saith The truth of the Gospel sufficeth to salvation without keeping the ceremonies made of God in the old Law and much more without keeping the ceremonies of sinful and unknowing men that have been made in time of Antichrist and unbinding of Satan as it is Apocal. 20. and he calleth it heresie to say otherwise In chap. 1. he saith Christian men and women old and yong should study fast in the new Testament for it is of full authority and open to the understanding of simple men as to the points that be most needful to salvation and the same sentence in the darkest places of holy writ is both open and dark which sentence is in the open places and each place of holy writ both open and dark teacheth humility and charity and therefore he that keepeth humility and charity hath the true understanding and perfection of all holy writ as Augustine proveth in his Sermon of praising charity therefore no simple man of wit should be feared unmeasurably to study the text of holy writ for they are the words of everlasting life as Peter said to Christ Iohn 6. and the holy Ghost stirred holy men to speak and write the words of holy writ for the comfort and salvation of meek Christian men as Peter in his Epistles and Paul Rom. 15. witness And no Clark should be proud of the very understanding of holy writ for that very understanding without charity which keepeth God's hests maketh a man deeper damned as Christ Jesus and James witness and the pride and covetousness of Clarks is the cause of their blindeness and heresie In chap. 10. Though Kings and Lords knew no more of holy writ then three stories of 2 Chron. that is of Jehoshaphat Hezekiah and Josiah they might learn sufficiently to live well and govern their people well by God's Law and eschew all pride and idolatry and other sins But alas alas alas whereas King Jehoshaphat sent his Princes Deacons and Priests to each City of his Realm with the Book of God's Law to teach openly God's Law unto the people ..... some Christian Lords send general Letters unto all their Ministers and Liege-men that the pardons of the Bishop of Rome which are open lies for they grant many hundred years of pardons after doomsday be preached generally in their Realms
not the peace of God and so long an high priest hath not been in the Church as there hath not been peace ...... who were not content to kill the bodies of men cruelly for mantaining the truth but would destroy the souls beloved of God the spouse of Christ that noble spoile of hell that reward purchased by the blood of Christ have they trode under feet killed and devoured c. This he wrote from his castle Steckelberg Decemb. 1. 1517. There indeed he commends Pope Leo wishing as it seemes he were such an one but a little after that he speakes more freely for when Pope Leo sent unto Germany to extract tithes for preparation of warrs against the Turk the Princes of Germany assembled and there in presence of the Emperour one being demanded to give his advice had a large discourse Ort. Gratius writes it was said to be the Oration of Vlric Hutten Among other things he saith Yee would expell the Turk I commend your purpose but I fear that yee mistake the name seek him in Italy not in Asia our Kings are able to defend their own Dominions from him in Asia but all Christendom is not able to danton the other the one hath skirmished with his nighbours and as yet hath done us no harm but the other oppresseth every where and thirsteth after the blood of miserable people yee can not satiate this Cerberus with a flood of gold there is no need of armes nor an Army tithes will be more forcible then garrisons of souldiers When I doe weigh the matter seriously I see two wayes are propounded one at the command of superstition craves gold the other if wee refuse threatneth the Popes curse take either of the two as you will but ô fond and superstitious opinion of men who think him to be the God of heaven he who duely considereth seeth that all are carried at the becke of the Florentines Not to give is offensive and to give is gracious the thunder of Christs vicar is not to be despised but every bolt is not to be feared especially when it is directed by humane affections I feare the indignation of Christ but not of the Florentines This is the cause of the Florentines and not of Christ The last yeare upon no small charges were the wars carried on against Francis D. of Urbine who was expelled out of his Dominion that Laurence Medices might have it Lewes was not provident enough to leave more gold ..... When the Urbin Duke is away the lyke fortune is threatned against the Prince of Ferraria and then wee must salute Laurence Medices a Citizen of Florence King of Hetruria This shall be the effect of the tieths and this is the craft of the Italian Turk who by the convoy of superstition entreth into our bowels c. 23. About that time the study of learning was in a manner revived in many parts of Europe for Pope Leo X. erected some Colledges at Rome Cardinal Francis Ximenius Archbishop of Toledo caused the Bible called Complutensia to be printed An. 1515. in four languages the Hebrew with the Chaldaick Greek Latine translations Henry VIII did endowe the Universities of England Francis King of France did the lyke there so also did Charles in Low-Germany as we heard before of Wittenbergh and Frankford Because Sanctes Pagnin and Arias Montanus had translated the Bible word for word which did not so well agree with the Latine phrase Francis Vatablus the Kings Professor of the Hebrew tongue at Paris translates the old Testament in a clearer style And here Andrew Cratander the Printer then at Basile deserves to be remembred hee was both learned and wealthy and upon his charges set many learned men a worke to translate the books of John Chrysostom Cyrillus Alexandrinus Theophylactus and such other antient Greek Authours which then began to speak Latine in his house as the Emperour Charles V. testifies in Exemp privilegii before the works of Cyril After him a litle later in time was Robert Stephanus that learned and famous Printer at Paris it appeares in his Respons ad censuras Theolog. Paris that when he was Corrector in the shope of his father-in-law Simon Colen he caused to be printed a little New Testam corrected in sundry texts conforme unto the Greek for this cause the Sorbonists cried out against him as worthy to be burnt for saith he they called that corruption whatsoever was purged from the dregs of their common ignorance This was in the yeare 1522. I make mention of him in this place especially because of that which followes in that his Answer he saith I may speak this truely when I did ask them he is speaking of the Masters of Sorbone In what place of the New Testament is that written they did answer like shameless whores They had read it in Ierom. or in the Decrees but they knew not what the New Testament was Even so ignorant were they that they knew not the New Testament was wont to be printed with and after the old Testament This saith he will be though prodigious and yet most true and certain which I shall relate a few years agoe one of Coledge was wont to say dayly I wonder that these young men talk of a New testament I was above 50. years of age and knew not what a New Testament was Oh blindness and also desperate shamelesness So far he But how gross soever was the ignorance of many not only of the vulgar sort but of those which were called Rabbies nevertheless all Sciences and languages were polished every where as there were at that time many learned men and so by mercifull providence the world was prepared for a Reformation 24. And here Erasmus a Roterdamer deserves to be remembred about that time he was busy in translating some Greeke Fathers into Latine and in delivering some Latine Fathers from the moths and gathering from sundry Bibliotheks the dispersed Copies both of the one sort and the other so that by his diligence many Printers were held in worke and Europe was furnished with books more abundantly than ever before and in the year 1516. he published a translation of the New Testament out of the Greek by the permission of Pope Leo that worke as it was acceptable unto good men so it did provoke the implacable hatred of the idle Monks against him they had their quarells against him before that for in the year 1508. he had been in Italy and in his returning he wrote a part of what he had seen and heard in a little book under the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the praise of folly and in a jocund way brings Folly as speaking what He thought among other things Folly speaking of the preachers saith They have devised a foolish faith but a pleasant persuasion to wit If one shall look upon a painted Polyphemus Chrystophorus he shall not perish that day or if one shall in the prescribed words pray unto Barbara he shall return safe from
Court that they did violate all Concordata they reserve all the fattest Benefices unto the Cardinalls they without all order dispense expectative graces exact Annates without pitty measure indulgences according to their luxury multiply the exaction of tiths under pretense of Turkish war sell benefices and priesthoods indifferently to unable persons even to ignorants and draw all causes unto Rome Whole volums of such things are extant and were presented unto Emperours and Kings and they adjoined the necessary temedies especially in the years 1516 and 1517 as P. Mornay testifieth in Myster pa. 629 edit Salmu in fol. and when Orth. Gratious had declared the 109 Grievances of Germany he saith O if there were not more hundreds of such that are here mentioned by the Princes CAP. IV. Of BRITANNE 1. John Colet had learned humane sciences at home and went to France and Italy for love of the sacred Scriptures When he returned he set himself especially to the meditation of Paul's epistles and expounded them publickly and freely at Oxford Henry 7 promoted him to the Deanry of Paul's He professed to distaste many things that he had heard in Sorbone he called the Scotists men without judgement and the Thomists arrogant he said he reaped more fruit by the books which the Rabbies called hereticall than by their books that were full of divisions and definitions and weremost approved by them He never marryed and yet regarded not monks without learning he said he found no where lesse corrupt manners than among married persons because the care of a family and other affections suffered them not to deboard so much as others are wont He spoke zealously against bishops who professing religion were greatest worldlings and in stead of shepheards were wolves In his Sermons he said Images should not be worshipped and clerks should not be covetous Nor Christians willingly be warriours Two Friers Bricote and Standice accused him for heresy unto B. Richard Fiziames and he unto the archb first and then unto King Henry VIII but these two knowing the godliness of the man became his Patrones Erasm in epist ad Jod Jon. dated Andrelac Idi Jun. An. 1521. He died of a consumption An. 1519 in the 53 year of his age the clergy would have taken his body out of the grave and burned it if they had not been hindred by the King Foxe in acts mon. 2. Arthur the eldest son of King Henry I. married Catharine the Infanta of Spain and died without issue then his father being desirous to continue the alliance with Spain and to keep her rich dowry within the realme devised to marry this young widow to his other son Henry and for this end he purchased a dispensation from the Pope The King thought to have made his second son Archbishop of Canterbury and for this end was the more solicitous to have him well instructed but he was crowned after his fathers death An. 1509. 3. In the beginning of this Century was litle stirre in matters of religion in Scotland After that infortunate battel of Flowdon where King James 4 and his base son Alexander Archbishop of Saintandrews were slain fell great strife for that See Gawin douglas Bishop of Dunkell and brother to the Earle of Anguise was presented by the Queen as Regent Patrick hepburn Priour of Saintandrews was elected by the Chanons and Forman Bishop of Murray and Pope Julius his Legate would have it by his power of Eegation This strife was so hot and continued so long a time that the mouths of many were opened to speak against the corruptions in the Church 4. Hector Boece was borne at Dundy brought up in learning at Paris and at this time was professour of philosophy and afterward Principall of the Colledge at Aberdien In his Chronicle of Scotland he cometh not nearer than King Iames 2 but by the by he shewes the estate of the Church in his own time in Lib. 13. c. 11 he saith Now we will make a digression and see how farr the Prelats and Church men in antient times were above the Prelats of our times in vertues and integrity of conversation of which the Prelats now but have the name and follow not their manners at all for the antient fathers were given to the imitation of Christ in poverty piety humility and righteousnes alluring the people by their fervent charity and continuall preaching in the Service of God with equall affections to rich and poore not araying themselves with gold silver or costly ornaments not haunting the Court nor accompanied with women or seen in bordels not contending to exceed Princes in pleasure and insolency nor doing any thing by deceit but living in pure conscience and verity But the Prelats in our dayes and the Church-men are led with more vices than are seen in any other people such enormities have rung perpetually since riches were apprised by Church-men So farr he If the opposition be marked which is his aime we may understand what prelats or clergy were then CAP. V. Of COVNCELS 1. When Pope Julius 2 was crowned he promised by solemn oath to call a Generall Councell for Reformation of the Church but afterward no thing was lesse in his mind and while he made war now against Venice and then against France nothing regarding the estate of the Church nine Cardinals departed from him and having the concurrence of the Emperour and the King of France with their clergy a Councell was summoned on May 19 to conveen at Pisa Septemb. 1. An. 1511 because the Pope had violated his oath concerning the calling of a Councell and the condition of the Christian Commonwealth admitted no longer delay and they summoned the Pope to appear before them and all Princes Doctours and Prelats that had or might pretend any in terest through Italy France and Germany On August I. the Pope published his answer that when he was a Cardinal he was most desirous of a councell but now because of the warrs a councell can not be assembled in Italy and far lesse in the wasted and defaced City of Pisa nor had they authority to call a councell and therefore he commanded all men not to obey that citation under pain of excommunication Jo. Sleidan Comment Lib. 1. Three Cardinals returned unto the Pope and were accepted saith Nic. Basel in Addit but the others with the bb of Lombardy and France did meet at Pisa and because they were not safe there they removed to Millan where Barnardin Card. S. Crucis was chosen president and then fearing that Millain was not safe enough they removed to Lions Because they continued in their purpose the Pope in his Consistory at Rome condemned them as hereticks schismaticks and rebellious and depriveed them of their titles dignities voice bishopriks monasteries and whatsoever Benefices they had by Commenda or whatsoever other title and declareth them uncapable for al times to come Basel ib. In the mean time the Emperour was persuaded by the Pope to forsake that councell
Soaue When the See is vaking the Cardinals are wont to prescribe some articles of reforming the Papal power which they sweare to observe precisely if any of them shall be chosen albeit it is known by experience of all ages that none of them hath a purpose to observe that oath for so soon as they be invested they professe that they could not be tied and they are absolved by their assumption So at that time it was one of the articles that he who shall be chosen shall call a Councell within a year III. PAUL III. Had been Dean of the Colledge of Cardinals many years and would seem not to be afraid of a Councell as Clemens was but to be desirous of it and ere he was crowned he propoundeth in the first meeting that it is necessary to hold a Councell seing otherwise peace can not stand among Christian Princes nor can heresies be rooted out he appointeth three Cardinals to advise upon the place time and other circumstances and to give their Overtures in the first Consistory after his coronation and to lay the blame of opposition upon their side he saith Seing a Reformation must be of the Church it were most expedient that the Cardinals from that present time begin to reform themselves rather than be reformed by others neither can there fruit be expected by a Councell nor can the decrees have any authority unless they go before by their good example In the first Consistory Novemb. 12. he speaks of this purpose again They thought he spoke ingenuously but some did smell out his policy because he had appointed three the most unfit men of all the number to consult of this But in December he took away all fear from them for then he created a Cardinall Alexander Farnesius the son of his own bastard son and another Guido Ascanius Sforza the son of his bastard Daughter the one being 14. years old and the other 15 years Then the Cardinals had enough to object to wit their childhood January 16. An. 1535. he had a large speach in the Consistory that the Councell can be delaied no longer lest all men think themselves deceived with words and he sent his Nuntio's unto Princes shewing his resolution and that he judgeth Mantua the fittest place he sayd There were but two wayes of dealing with the Protestants force or allurements he judgeth the later the better and he will refuse no condition of accord saving his Papall dignity Vergerius goeth into Germany as followeth in Cha. 3. and returning the next year saith There is no hope to winne Luther and his followers they must be oppressed by arms For his service he is made a B. in Istria and immediatly dispatched unto the Emperour in Naples Charles heares his report and hasteneth unto Rome At this time Lewes Sfortia Duke of Millan was dead without children and the King of France professeth to recover it with a strong hand Charles telleth this unto the Pope who answereth It were better for him to subdue the Protestants in Germany and himself with the Venetians will perswade Francis to desist Pe. Soavesaith The Pope professeth the destruction of the Lutherans but his purpose was rather that an Italian should be Lord of Millain But Charles did understand what he meant and intending Cretizare cum Cretensi said he would do so yet thought it not expedient to raise up so many enemies at once and adviseth the Pope to call a Councell that so the world may see they had used all meanes of peace before arms The Pope seemes to be wel pleased because warrs were begun in Pymount and certainly will come into Italy and when the Councell is summoned he will have a faire pretence to guard the Councell under shew of custody So he calleth a Councell to assemble at Mantua May 27. in the year 1537. and also gives commission unto four Cardinals and some bb to Reforme the Paenitentiaria Dataria Court of Rome threatning his curse against all that shall disobey them But nothing was done and men of judgement said No better was to be expected of the Councell called so unseasonably in time of warre between the Emperour France Pe. Soave in Hist Conc. No Nation would consent unto this Councell nor the Duke of Mantua unless the Pope would give him money to hire a guard of souldiers The Pope was glad that others had refused when he had offered it and to shew his readiness he appoints to conveen against Novemb. 1. but he nameth no place Henry VIII King of England by a published Declaration shews that he is desirous of a Councell but he will neither go nor send unto any called by the Pope seing now he hath no correspondence with the Pope and it is not a new thing that the Pope deceives the world as now he blameth the Duke of Mantua but who seeth not that it is but to delude men as also that he calleth a Councell and nameth not the place and seing now there is no hope of a free Councell he judgeth it best that every Prince reforme Religion with in his own dominion Or if any will shew a better way he will not refuse it In Italy also many said boldly that albeit the Pope lay the blame on the Duke of Mantua yet it is the Popes only fault as appears by that nothing is done in Reformation of Rome albeit he had made a shew of it when the Councell at Mantua was proclaimed and none other had opposed that worke To wash himself of this imputation he gives a charge again unto four Cardinals and 5. Prelates to search out the maladies and apply remedies with all diligence Now these gather the heads of Reformation in write and do present them unto the Pope where in they shew a threefold cause of all the maladies the proneness of PP to heare flatterers their readiness to derogate from former lawes and the neglect of Christs command to take no gain for spirituall things Then more particularly they observe 24. abuses in the administration of Church affaires and 4. in the Romane Government In the ordination of Clerks collation of Benefices pensions permutations regressions reservations pluralities commenda's non-residences exemptions deformation of Regulares ignorance of Preachers and confessours .... then they came to dispensations first of them that were married then to marry within degrees forbidden dispensations of simony of granting confessionals and indulgences dispensation of vowes of changing testaments tolerating whoores neglect of almes-houses and many more such The Pope gives these Overtures unto the Consistory where somesaid it was not a time to reforme these things seing the Lutherans would boast that they had caused the Pope to enter upon a Reformation not only of abuses but of laudable rites John Peter Caraffa Cardinall of Theate said a Reformation is necessary nor can it be omitted without great offence as evill should not be done that good may come of it so necessary good works should not be omitted for feare
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
and the cloister II. In Aprile An. 1521. Charles V. calleth a Dyet at Worms thither VVhat was done for against religion An. 1521. was Luther summoned and a safe conduct was sent unto him Some would have dissuaded him because his doctrine was condemned at Rome and his person was accursed there on maundy-thurseday he might be sure that the proceedings of that Court were to be confirmed in this if worse were not done unto himself as was done to John Huss Luther answered I will go thither albeit there were there as many devils as there be tyles in the houses He appeares before the Estates Aprile 17. and was demanded Whether he acknowledges the books that were abroad in his name and when they were named he did acknowledge them Then Whether he would maintain what was writen in them or recall any part of them he answered That question is of great importance I humbly crave some space to advise They grant him one day and then he said these books are not all of one nature some containe the doctrin of faith and piety some were against the errours of the Romanists and some were writen contentiously against the maintainers of these errours to recall the first sort was not the duty of a good man because albeit the Bull of Leo had condemned them yet he had not judged them as impious As for the second sort it is too well known that all the Christian World and especially Germany being miserably vexed doeth groan under a heavy yoake and so to abjure these books were a confirmation of that tyranny He confesseth that in the third sort he had written a little tartely but he is now called to give account of his doctrine and not of his manners and if any will convince him by reason of all men he will be least obstinate nor will he refuse to burn his books if he shall be convinced of any errour in them by testimonies of sacred Scripture the acknowledgement of manifested truth is an excellent gift of God and the rejecting of it or defiling of it with lies hath brought from heaven many thousand calamities Then he was commanded to give his answer in few words He answered I can not recall what I have tought or written unless I be convinced by testimonies of Scripture or manifest reason The Emperour hearing of this answer for he was not present nor was confirmed by the Pope sent them word that he would defend the Church of Rome and use all remedies to extinguish that fire but he will not pronounce sentence against that man untill he be safe at home according to his promise Some there would have followed the example of Constance and said Promises should not be kept unto hereticks Lewes the Palsgrave Elector did oppose saying It were a perpetuall dishonour unto the Germane Nation nor is it tolerable that for favour of priests the publick faith should ly under that infamy Some also said They should not proceed so rashly in a matter of so great importance nor do all men as yet perceive what may follow After some dayes the Bishop of Trevers the Marques of Brandeburgh and some others were named to deal with him and they exhorted him to submit the whole matter unto Cesar and the Princes Luther said The Prophet saith put not your trust in men nor in Princes but especially the word of God is not subject unto men if they will convince mee by that Word I will willingly submit Then they ask Whether he will submit unto a Generall Councell Yes saith he if they rule themselves by the holy Scripture What remedy say they think you may there be in such a deplored case He answered I know no better than that of Gamaliel If this Counsel or work be of men it will turne to nought but if it be of God yee cannot destroy it lest yee be found to fight against God and I wish the Pope would follow this advice for certainly his purpose if it be not of God will shortly he brought to nothing The Bishop of Trevers dealt with him privatly but he continued in that assertion that this cause can be ruled no other way but by the Scripture Then he was commanded to be at home within 21 days and in his way he should not provoke the people by teaching nor writing He gave thanks unto Caesar and the Princes and went away Aprile 26. On May 8. a Decree was published in the name of the Emperour wherein was declared what was done with Luther both ar Rome and Worms and that he continueth obstinate in damned heresies and therefore all men should take him for such a one and after 21 dayes none defend nor lodge him but rather take and imprison him and take all the movables and immovables of all his favourers and abettours and none shall read nor have nor print any of his books but burn them c. This decree did more good unto the Emperour then harme unto the cause for soone after the Pope breaketh his league with France and receives Charles into his bosome As for the judgement of others it appeares by an epistle of Erasmus dated Basil 3 non Septemb. An. 1522. saying I was ever of this mind this tragedy can not be calmed any better way than by silence and this is the judgement of the most prudent among the Cardinals and Princes A most cruell Bull came from the Pope and it did nothing but stirre up the fire Another more cruell Edict comes from Caesar who is altogether prone that way and that restraines the tongues and penns of some but changes not their mindes Some commend his pious mind but they say his judgement followes such as the learned men do not much value So far he It is true Luther was forced to hide himself for a time but was not idle and after this Diet many did contrary unto the Edict Even in Worms aftet they had seen the constancy of Luther and his warrant they receive the preachers of the Gospell and be cause they could not have the liberty of the Churches they set up a portable pulpite and heard the preachers in many places of the town untill the year 1525. when all the priests runne away for fearin time of the rurall tumults and then the religion was set up in all the Churches In Erford began to preach John Lang George Forchem John Culschamer Peter Geldner Melchior Wedman and Justus Menius who had been priests the number of believers was so multiplied that in the year 1523. eight Churches could not contain them Briefly the like was done in Goslaria an Imperiall city of Saxony at Halberstad Hamburgh in Pomerland Liveland c. as Schultet in Annal. shewes particularly and in many of these places the preachers were killed by poison or open violence by the priests and their abetters but to their greater wo. In Low-Germany alone in the time of this Emperour more then fifty thousand persons were beheaded or drowned hanged buried
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
that they would not judge amisse of Carolstad for albeit he had not attained what he would yet in the substance of the matter he hath not erred much And albeit the Anabaptists knew what difference was between Zuinglius and Carolstad in this particulare yet they follow Carolstade and spread his books far and wide After the divulging of these books Zuinglius wrote unto Matt. Alber Pastor at Reutlinga saying Hitherto we have erred from the But or mark neither Leo Juda nor other brethren nor I do altogether disallow the judgement of Carolstad but many are offended at the obscurity of his words and his immoderat scoffs especially our Tigurines because he hath a little departed from the way wherein he should have walked And then he teaches that to eat the body of Christ is no other but to believe that Christs body was broken and died for us and he proves this from John VI. where it is written of Spirituall eating whereof the signe is in the sacrament 2. from the words of the institution where he expounds Is by Signifieth as the following words do evince Do this in remembrance of me 3. from the words of Luke This is the new Testament in my blood therefore it is not the very blood c. Likewise the Diuines at Strawsburg to wit Wolfgang Capito in October and Mart. Bucer with whom all the other Ministers did subscribe in December of the same yeare did by their published papers exhort all men to leave strife and think upon the right use of the holy Supper that is as Bucerspeakes we should eat the bread drink the wine and then come to that which is spirituall the remembrance of Christs death for we should so eat the bread and drink the wine that we remember how Christs body blood was once offered for us and so we eat his flesh and drink his blood spiritually Luther was vexed with the successe of Carolstad's doctrin and in wrath writes in the same December unto Amsdorf saying We have no other cause but to be humbled for Carolstad's venom spreades very wide and unto his opinion is joined Zuinglius of Zurik Leo Judaeus and many others affirming constantly that in the sacrament is only bread as in the market c. The next year this contest grew hoter betwixt Luther and Jo. Bugenhagius in Pomer on the one side and Zuinglius and Oecolampade on the other In a third piece which Zuinglius wrote in October answering to Bugenhagius he proves that his doctrin was not new as the other had called it but the very mind of Christ of the Apostles and the Fathers and that they have not expounded the tropes albeit they have spoken with tropes and he professeth he knew there is a trope in the words of the institution but he knew not in what word the trope is untill he had read an epistle of a Batavian teaching that the words of Christ The flesh profiteth nothing speak not of a carnall understanding because the text presseth another thing and who will say that The flesh profiteth he makes two wayes of salvation c. The same Abr. Schultet testifieth that when Carolstade saw the books of Zuinglius and Oecolampade he forsook his interpretation of the particle This. Afterwards more oile was added unto this flamme when Brentius heard of the Ubiquity which Faber Stapulensis had imagined I do not intend to handle controversies but of this purpose for clearing the history I add two passages one from Ab. Schultet Annal ad An. 1525 Oecolampad at Basile with his Collegues teaches the same with Zuinglius when it was reported that he was a Carolstadian his friends did entreat him to declare his mind concerning the Sacrament and the same year he publishes a book Of the genuine exposition of the Lord's words THIS IS MY BODY Therein he shewes that orall eating had its beginning from Pe. Lombard or Gratian or if it be more antient from Damascen the later that Lombard in condemning them of heresy who say that Christ useth the same phrase in these words This is my body as Paul had used in these The rock is Christ did condemne all the antient Teachers which were of the same judgement Then he answereth the objection What things are above our capacity men should not search iherefore we should not search into the sacrament And he proves that the sacraments are not of the sort of incomprehensible things seing in the Lords Supper is no miracle nor any thing exceeding mans capacity Thirdly he wipeth-off the calumnies of some preachers who clamorously said that the Gospell was denied and Christ's God head and all Christianity was overthrown by them who deny orall eating of Christs flesh and he affirmes that the Holy Ghost hath spoken in such a way lest any take occasion of errour and he would have some passages a little darkly to the end that some seeing shall not see and knowledge or revelation should be acknowledged to be a gift of Gods Mercy Then he comes to the point and proves the words This is my body to be spoken with the same trope as these of Paul Therock was Christ This is not a strange exposition nor is the phrase seldom used in the Scripture as nothing is more inconvenient than the exposition of the Synusiasts a trope certainly is in the words and many absurdities follow otherwise all the Fathers were for a trope in these words he confirmes the same and refutes the contrary by many reasons according to Scripture The Senate of Basile ask Erasmus his judgement of that book he answereth He had read it and in his judgement it is learnedly and well written and I would say sayd he very Christian if any thing can be called Christian which is contrary unto the decrees of the Church from whose judgement it is dangerous to decline The other passage that I add is in Osiander Cent. 16. Lib. 1. Cap. 36. where speaking of these three Carolstade Zuinglius and Oecolampade he saith The judgement of all these three Divines was the same to wit that Christs body is not given in the holy Supper with the bread and wine but are present above only in the highest heaven and no where els before the last day In after times saith he Caluin did seem to reject their expositions but indeed was of the same mind with them for in his agreement with the Divines of Zurik he writtes that the body of Christ is as far distant from us as the heaven is distant from the earth but deceitfully did Calvin teach the same impiety in other smoother words so that he blinded the eyes of many learned and good men and drew them into Zuinglianisme So far he I marke these two that the Reader may see how these do prevaricate or wrangle which have been for consubstantiation they will not understand any thing to be spoken against them and as if blew green and purple were all white because they are not all black so how beit
exercize an ungodly Religion and enjoy their revenues which they deserve not within their Dominions And if the Judges will proceed against them as they have done they will not obey and if violence be done to any of their friends they can not forsake them for they can not think but that when some are oppressed the same will be the case of them all As for the League it is not for offence but defence and such as they are ready without shame to make it knowen unto the Emperour and unto all men when Held was gone they agree upon the entertaiment of the Ministers the opening of publick Schools and their common defence Osiand Lib 2. Cap. 38. 39. They wrote also unto other Princes abroad vindicating their innocency and promising whensoever a lawfull councel shall be called to appear and approve their cause according to Gods Worde Especially the King of France returned them his answer that he was of the same judgement concerning a councel neither would he accept any if it were not lawfull and in a safe place The Emperours Vice-Chancellor was not contented and went to the other Princes severally to make a League in name of Charles and Ferdinand against the Protestants nor did he cease untill he brought it to pass For this cause there conveened at Noribergh the Bishops of Mentz and Salisburgh the Dukes of Bavier George Duke of Saxon two Dukes of Brunswick c. This was in the year 1538. In the mean while Joachim Elector of Brandeburgh by Letters sent unto the Elector of Saxon entreates for aid from him and his confederats against the common enemy the Turk Saxon and the Landgrave return answer They can not unless undoubted peace were established at home The King Ferdinand representeth by Letters unto the Emperour their present danger The Emperour writes from Toledo to this purpose It had been lately shewd unto him that the Protestants are desirous of peace which is his earnest desire therefore he deputeth the Bishop of Londa and Mathias Held or either of them and gives them his full power to treat and decern together with the Counsellers of his Brother Ferdinand and the other Princes Intercessours in that cause and whatsoever they shal Judge he will approve it Before this Commission was brought the Judges of the Chamber had publickly prescribed the City Minda for not paying the Priests The Elector of Saxony and the Lantgrave did complain of this iniquity and entreat the Iudges to recall that Sentence or if any execution shall follow they will not suffer their friends to be oppressed In the end of December the Lantgrave findeth by acident the Duke of Brunswik's Secretary who called himself a Servant of the Marques of Brandeburgh after examination the Lantgrave finds it a ly and carrieth him to Casells then he finds and openeth the Letters which Brunswik sent unto the Elector of Mentz and Held whereby he knew of the League among them Whereupon followed mutuall invectives between the Duke of Brunswik and the Lantgrave In February 1539. the Estats of the Empite conveen at Frankford after long debating it was concluded that at Noriberg a Conference shall begin August 1. to treat of the questions of religion there shall conveen Divines on both sides and other learned and prudent men to be deputed by Caesar Ferdinand and the Princes to order the Conference and whatever shall be concluded shall be ratified in the next Diet. The Popish party propounded that the Pope should be entreated to send his Legat the ther but because the Protestants were serious in the contrary that was omitted When these news were brought to Rome the Pope was impatient that any Conference in matters of religion was without him and he sends the Bishop Montepulcian into Spain to accuse the Bishop of Londa for yielding unto the demands of the Lutherans to the prejudice of the Apostolical See and disparagement of his Caesarean Majesty Many grievous things were layd unto the charge of that Bishop and many fearfull things were represented unto the Emperour against that Conference as is to be read in Histo Conc. Triden lib. 1. But the Emperour would not discover himself unto the Nuncio whether he would confirm the Conference or not George Duke of Saxony in time of his sicknes sent unto his A rare example of Constancy brother Henryk in Aprile shewing that if he will renounce his new religion he shall be his heir or els he hath made his testament disponing all unto Caesar and Ferdinand Henry answered the Messingers This is such a tentation as Satan used against Christ Fall down and worship me and I will give thee all those things But think yee that I will forsake the known truth and pure religion for riches truly if yee think so yee Mistake me Before they had returned George was departed and though King Ferdinand knew how the Testament was made yet he never sought it and Henry went immediatly to Leipsich entreth into possession and restoreth the Reformed religion there at the Whitsonday The Electors Palatin and Brandeburgh being Intercessors did advertise the Emperour concerning the agreement at Frankford and entreat him to give way unto the Conference that was appointed at Noriberg Before the Letters came to his hands the Empress was dead and the Emperours answer was He was taken up so by the death of his Queen and of other affaires that he can not resolve upon the petitioned Conference These do communicate the Letters unto the Protestants who considering that the Emperour had not confirmed the truce of 15. months do meet at Arnstet in Thuringia Novemb. 19. there they advise concerning their defence if it be needfull of seeking friendship of King Ferdinand of sending into England because of some Decrees concerning religion lately made there to solicite the King of France that he would not trouble any for religion and to send new Commissioners unto the Emperour And because many were absent and so they could not resolve as they would they appoint another meeting at Smalcald the first day of March following In the beginning of the year 1540. Charles comes into Flanders the Oratours of the Protestants meet him and congratulate his safe arrivall they shew how their enemies had falsely traduced them they supplicate the ratification of the late agreement or els all deliberation of the Turkish warres shall be hindred After some dayes they receive faire words but no determinate answer Within ten dayes the Oratours return to Smalcald where the Princes and Deputies of Cities were frequently conveened They had appointed Jonas Pomeran Melanthon Cruciger and Bucer to draw up a forme of reconciliation in doctrine with their adversaries After the deliberation they report they can not change from the Augustan Confession and the Apology thereof Other preachers hearing of this Overture did approve it by their Letters At this time there hapned a variance betwixt two of the Emperours greatest Counsellours the abovenamed Feld and Granvellan this man
have three of the best churches for the Masse and the Bishop granted liberty unto the people to follow either the Romish or the Protestant Religion as they will So after the Masse had not been seen in that town the space of 20. years it was begun again at the first time was a frequent concourse of people especially of the young folke they wondered to see men with shorn crounes and strange habites to sing and reade what they understood not to set up torches at midday to burn in cense to use such gesticulations sometimes bowing their knees somtime stretching forth their hands somtime folding them somtime crying aloud somtime mumbling standing now in one place and then in another to eat the bread alone and drinke the wine so that not a drop wes left in the chalice to wash their hands to kisse the altar and the images c. After noone a priest went to preach in the high Church a young man made some noise a sergeant threatneth him all the boyes runne together to save him the priest seeing the fray leaveth the pulpit and flyeth report is carryed unto the Magistrates when they came into the Church the multitude was gone The next day the Senate sent unto the Chapter to excuse the matter that it was done only by boyes and they would have a care that the like shall not be done The Chapter will not accept the excuse but runne unto the Bishop dwelling in his house called Tabernae without the town he complaines unto the Emperour who ordered the Bishop to begin again and the Burgermasters to be present for preventing any more tumult Osiand Epit. Cent. 16. Lih. 2. Cap. 73 76. Maurice Duke of Saxony returning after the Diet unto Leipsich presseth his people with the Interim they require a conference with the Divines of Wittembergh and had severall meetings in sundry places the last was at Leipsich they were unwilling to change their Religion and they stood in awe of Caesar'â— wrath and they consulted upon a middle course that if they shall yield in some indifferent things the Emperour will accept their obedience and will not persecute them While they sift the Interim for indifferent things they patch up a new modell of doctrine also and did not consider the scandals which did arise thereupon for many of the people hearing that such things were called Indifferent did think and say All Religion is indifferent and they had erred before in their zeall and all Popery may be restored On the other side the Papists said All Protestants will return if they be pressed with authority I adde some instances of their indifferent doctrine 1. A man is chiefly just and accepted before God by faith for the Mediators sake we will not strive for the particle only faith 2. God worketh not in men as in a block but so converts that in understunding persons he wil have some action of the will which accompanieth his efficacy 3. we will not contend for the number of Sacraments all the Sacraments may be accepted cum sano intellectu 4. all Ministers may be subiect unto the highest Bishop and unto inferiour bb administring their office according to the commandement of God or unto edification and not destruction that is sayth Osiander we wiil take wolves to be shepherds if they will not devour the sheep but lead them faithfully into wholesom pasturage c. Magdeburgh and Breme would not accept the Interim and albeit Duke Maurice the Elector of Brandeburgh the Duke of Brunswick Meckelburgh and others went against them in armes and beseeged Magdeburgh they would not accept it when they had received a foyl they by a published write declare that their losse was not so great as it was called God had put them to a tryall but they were confident of his helpe and howsoever it shall please Him to dispose of them they will rather die then return to Antichrist or receive the decree of Ausburgh and they entreat all Christians that they would not fight against them in such a cause but rather aid them in such extremity They endured such strait difficulties the space of thirtien months untill another variance hapned betwitxt the Emperour and Princes These troubles for the Interim continved above two years howbeit I have joyned them together that I might carry-on the most publick affaires of Germany some particulars were also then remarkable of which I give a touch XXXVII In the Diet at Regensburgh An. 1534. the Emperour and Troubles at Colen for Reformation the Popes Legate did enioyn all the bb to endeavour a holy reformation of their clergy within their severall jurisdictions Herman Elector of Colein sent for Bucer and Caspar Hedio preachers of Strawsburgh he ordered them to preach in Bonna his See and to write the articles of Christian Religion He sent aâ—so for Ph. Melanthon and Jo. Pistorius a Preacher of Hassia He recommendeth the Articles unto his clergy of Colein to consider them These do urge the Bishop to remove these new Preachers and crave a time to aduise upon the articles The Bishop telleth them He is ready to remove them if they can convince them of false doctrine or of wicked conversation They write a contrary book and in the preface they say They would rather live under the Turk then under a Christian Magistrate attempting a Reformation and they raile against Bucer Bucer offereth to defend his doctrine by disputation When the Emperour understood of this he writes unto the Senate of Colein and commandeth them that they suffer no alteration in Religion and the Pope wrote lykewise commending also the clergy that they had resisted their Bishop and exhorting them to continuance The Emperour comes with a train of Spanjards to Bonna and causeth all the Preachers to be removed for the clergy made appellation from the Bishop unto the Pope and Emperour The Bishop declared that their appellation was not to be regarded seing he craues nothing but as it becomes a godly Bishop and he refutes all their criminations In the year 1544. the Clergy do presse the people and the inferiour bb and Universities throughout the province to subscribe their appellation and they cast out so many of their number as would not subscribe The appellation is sent unto the Emperour and to Rome In the year 1545. the Emperour summoneth the Bishop to appeare within thirty daies or to send his proctour to answer unto these accusations July 18. the Pope summoneth him to appeare at Rome within 60. daies and citeth also some of his accusers In the year 1546. Aprile 16. the Pope excommunicates and deprives the Bishop of his priesthood and Benefice The bb of Leodium Utrecht and the University of Lovan joyn with his accusers at Rome Herman appeales from the Pope unto a free Councel and declares that he can not acknowledge the Pope to be his Judge because he is guilty of heresy and idolatry which he will prove when the Councel shall begin The
in the judgement of the Masters of Sorbon what manner of Divine worship will they prescribe Art VIII on Matt. 22. 12. Annot. The marriage garment is faith Censure This annotation is hereticall Ans Forrein Nations I know will wonder at this barbarity and truly I am ashamed of our shame Albeit it were the greatest glory of the Kingdom of France if it were cleansed from such vile naughtiness under which it fainteth for so long time It is a heresy to call faith the marriage garment I will not mention the antient and Classicall Doctors which have thought so let the matter be considered without the defense of man Art IX on Jam. 2. 17 Annot. Faith without works is not faith Censure This proposition is hereticall Ans I grant historicall faith by which the devils do tremble is called faith but I speak with James who affirms that faith without works is dead ...... But these reverend fathers think that heaven will fall unless they maintain their formless faith by which Christians may bee without Christ Art X. on Ps 31. 4. Annot. Sela is added to shew that this sentence is remarkable where wee are taught how sin is forgiven to wit by believing in God who only can forgive sin O the singular grace and bountifulness of God toward men confessing their sins Censure This annotation is hereticall taking away sacramental confession and the power of the keies where it is said Who only can forgive sin seing the hierarchicall priests may forgive sin in their manner although only God forgive authoritatively and chiefly Ans But Christ dealt more tenderly with his most fierce enemies for when they objected unto him God only can forgive sin he did not call them hereticks for that but rather confirming what they had said he teaches that he had that power because he is one God with the Father Matt. 9. 6. If it be an heresy to give this honour unto God that he only can forgive sin then God is an heretick who affirms by the Prophet saying I even I blot away your inquities for my own sake Esa 43. 25. Wee know that men do forgive in their manner when they forgive the injuries that are done unto them Matt. 6. 14 And because the Apostls are not only the witnesses of the forgiveness of sin and by their teaching do seal it in the consciences of men but lykwise they do offer it as a thing wherewith they are entrusted the duty of forgiving sin belongeth unto them also Joh. 20. 23. But this hindereth not that the power of forgiving sin should be ascribed unto God wholly And indeed if it be not lawfull to speak of the remission of sin unless mention be also of confession we must put away all the Scripture which presseth that doctrin so oft and never speakes one word of auricular confession Art XIII on Ps 47. 10. Annot. Only God can help men Censure This annotation is hereticall taking away the help of the Saints Ans Why do they not rather complain that the mutuall help of men is taken away But so all men might have clearly seen that they do carp maliciously at a pious saying and yet I think not they were so wary for they look alwise unto their own gain and what ever superstition is lucrative they will fight for it lustily The condition of France is wretched and to be bewailed that none dar speak of faith and trust in God of praying unto him or of any part of his worship but these butchers will draw him as an heretick into the fire If a preacher say simply We should pray unto God the cry goeth He smelleth of heresy because he nameth not praying unto Saints If any say Trust in God that is intolerable because he speaks not of confidence in Saints But if prayer to Saints brought not lucre unto them they would let them sliep If is sufficient unto mee that the reader seeth they condem the first rudiment of the faith For by whatever way we be helped God only doth help whether by means of men or by another means and who do not acknowledge that all creatures are the instruments imployd by God is more foolish than a beast Art XV. on Esa 63. 16. Annot. According to the late Translation Abraham neither doth nor can help us Censure This is hereticall taking away the help of Saints Ans. If they do make such account of the Saints help why do they prefer Barbara Nicolaus unto Abraham the Father of believers yea why do they forget him in their praiers both publick and privat and cry so much unto Cristopher Antony Catherin and such others There is not any Breviary or Missal that obttudes not such Mediators upon God and never a worde of Abraham ..... But let the Holy Ghost plead for himself who hath spoken by the mouth of Isaiah my annotation is but a paraphrase of the Prophets words These are a few of many This Robert steven did first distinguish the verses of the Bible with arithmetical figures XL. John Calvin living as a Student at Basile published his book of The discipline in the Church of Geneva Christian Jnstitutions in the year 1536. and 25. year of his age The same year he went into Italy to visit the Dutchess of Ferrara Doughter of Lewes 12. King of France In his returning he was chosen to be Professor of Divinity in Geneva where the trueth of the Gospel had been preached before but as yet many Citizens did affect Popery The same year was penned a form of Christian doctrine and discipline together with a short catechism containing the chief heads of Religion those were published and all were required to swear the observance of that doctrine and discipline Many did refuse yet the Senate and people did swear thereunto An. 1537. The adversaries were not reformed from the scandalous licence and courses in which they had lived under Popery and antient feuds through occasion of the Savoyan warrs were not layd aside Though the Ministers did fairly and then more sharply admonish them yet they prevailed not so that Farel Caluin and Carold openly professed that they could not administer the sacrament of the Lords Supper unto people who live in so bitter enmity and so averse to Church-discipline For this cause the Sindics or Magistrats which were chosen in the end of that year not hearing the Ministers sent a command unto these three to depart out of the City within two dayes These Magistrates did so miss-carry themselves In their office that within two years they were found guilty some of murther and some of other misdemeanures and were condemned some to death and others to exile Then the Citizens ceased not from entreating the City of Strawsburgh by their Deputies and the mediation of Zurick untill they brought again Jo. Caluin Septemb. 13. An. 1541. Then he professed that he could not confortably exercize the Ministry among them unless with the teaching of the gospell discipline were also established So
was a common accusation in those dayes more odious then true saith Sleidan in Comment lib. 16. They were summoned to compeare before Bar. Cassanaeus President of the Counsell at Aignes November 17. Ann. 1540. and the Kings Proctour was ordeyned to persue them They were informed of danger undoubtedly if they did compear So after three citations for not compearance they were condemned by a most horride sentence and cruel above measure saith Ja. Thuan. Hist lib. 16 to wit the Masters of families were adjudged to the fire their goods unto the escheates Merindole should be made levell with the ground their caves shall be stopped their woods shal be burnt and their lands shal be given to none of their name or kindred in all time coming Some did urge the execution of this Sentence especially the Bishops of Aignes and Arles gave money to levy an Army against them but Alenius a Noble man of Arles appeased the minde of the President by representing the cruelty of the fact if such cruelty were execute against so many men not heard in their own defence So the levying of souldiers was put off untill the Kings pleasure were required The King referreth the tryall of their cause unto the President of Piemount William Bellay After tryall he reported unto the King that the Waldenses were a people who about 300. years since had purchased a barren peece of lande in farme from their Lords and they by industrious manuring had made it fit for pasturage they can endure toile and hunger they abhorre strife they are liberal to the indigent they render all obedience unto theyr Prince and Masters they professe the worship of God with frequent prayers innocency of manners they go seldom to the churches of the Saints and when they go they prostrate not themselves before the images of God or of the Saints nor do they offer unto them torches or other gifts but they go unto such places only when they are about merchandise or such affairs they employ not priests to do any religion for them or the souls of their fathers they mark not their faces with the signe of the cross when it thundereth they sprinkle not themselves with holy water but lifting up their eies unto heaven they call upon God for help they discover not their heads before images in the wayes in their service of God they use their vulgare language they have no respect to the Pope nor Bishops but they choose some of their own number for prelats and Teachers When Francis heard this report on Febr. 8. Ann. 1641. he sent unto the Senate of Aignes and granted the space of three moneths wherein the Waldenses shall recant and certain persons shall be chosen by them to abjure in name of the rest or else c. Francis Gajus and William Armantius in name of the Waldenses then presented a supplication unto the Senate of Aignes humbly craving to examine their cause because it is against reason that they are commanded to recant heresy before they be convinced yea or heard and they offred their Confession in write little differing from the doctrine of Luther Thuan. Ibid. Cassanaeus sent it unto the King and the King gave it unto Castellan episc Matisconen to be examined he sent it unto Ja. Sadolet Bishop of Carpento ract Who answered In that Confession are some things that may be well expounded and some things are too saâ—yrik against the Pope and Bishops and howbeit other things are reported of them he knew by former Inquisitions that they were but false and forged maliciously and therefore he would not advise to use hostility against them Then Io. Durantius and the Bishop Cavalionen were sent by the Senate unto Merindole to instruct and convince them and to relate the success Those abide constant and Cassanaeus was perswaded by the wordes of Alenius that no violence was used in his time Jo. Minier came into his room and he wrote unto the King that the Waldenses were 16000. in Arms intending to beseege Marsiles or to attempt some greater business The King received this Letter in January An. 1545. and was exasperated the Cardinal Turnon adding oile to the fire that he sent his mandate unto the Senate of Aignes to execute their former Sentence Minier keept this charge secret to the end the poore people might be surprised un a worse he chargeth all who were able to bear arms in Aignes Arles Marsiles and adiacent places to be in Arms against England at a certain day when all were in readiness Aprile 13 he openeth the Kings Letters in the Senate and quickly went to execution Thuan. Ibid. Then they burnet Pupis Motha Martiniac and all the villages about Peruse and the river Druence The Merindolians beholding all in fire round about them fled into the woods and so did the Sansales Miniers had commanded to kill all wherever they could be apprehended without respect of person On an evening they had intelligence that Miniers was coming into the same place where they were because they must flee through rough places they do resolve to leave their wives and children with some Ministers what lamentation was then and to go into the town of Mussy Miniers had burnt Merindole and went to Cabrier he found the ports shut and promised to do no harm if they would open unto him but he spared neither age nor sexe he brought the men forth into a meedow and slew them all about the number of 800. and burnt the women together in a barn He did the like at Costa and was no less cruell unto 22. Villages 25. persons were smothered by smoke in a rock who found mercy were sent into the galeys many were famished Who could escape went into Geneve or Helvetia The like cruelty was used at Avenion and other places of the Popes Dominion in France Ibid. When this was reported in Germany it was dolorous unto many from a Diet at Ratisbon Letters were sent and the Protestants of Helvetia entreated the King to shew mercy on them who had fled Francis answered He had reason for what he had done nor should they pry into his censures more than he had done into their affairs Jo. Sleida Comment lib. 16. Afterwards Miniers feared to be called to account for this butchery his conscience accused him and by intercession of Cardinal Tournon as was spoken he sought and obtained the Kings Patent approving what he had done But he sought not a pardon from heaven and not long after he isshued bloud out of his lower parts nor could voide any urine so that his bowels rotted within him and he died miserably Ja Thuan. loc cit XLII In Melda a City ten myles from Paris the Bishop was desirous of the Reformed religion and excluded all the Friers For this cause the Sorbonists opposed him and procured danger unto him that he left his purpose Nevertheless Ann. 1544. sixty Citizens had a Preacher and assembled in private houses to the hearing of the
Caspar Contaren Reynold Poole Peter Bembus and Frederik Fregosius who all were sensible that the Church needed some Reformation Then Martyr was restored to his liberty of preaching but could not enjoy it long time for he became dangerously sick and by the advice of Physicians the Superiors of his order seeing that the air of that City did not agree with him made him General Visitor of the Order In that Office he so demeaned himself that good men much commended his integrity constancy and gravity and others feared him yet durst not discover their malice Not long after in a publick Convention of that Order he was made Prior of a Monastery in Luca some consented unto this promotion out of love others thinking it would be his ruine because of an enmity between Florence and Luca. But he engaged the hearts of the people there that he was no less beloved then if he had been born among them In that Colledge were many learned men and hopefull youths and he took care that the younger sort were instructed in the three languages for which end he had Paul Lacisius of Verona to read Latine Celsus Martinengus to read Greek and Immanuel Tremellius the Hebrew and for Divinity he himself daily expounded the Epistles of Paul and every night before supper he expounded a part of the Psalms Very many of the City of the Senators and Nobility resorted unto his Lecturs and he preached publickly every Lords day The enemies of the trueth could not endure him and laid snares for him nor could conceil their malice When he was admonished by his friends he chused to leave them and went to Strawsburgh What fruit his teaching brought forth may be known by this that in one years space after his departure eighteen Fellowes of that Colledge left it and went into the Reformed places among whom was Celsus Martinengus afterwards Minister of the Italian Church in Geneva Hieron Zanchius Im. Tremellius c. Many Citizens also went into exile voluntarily that they might enjoy the trueth in safety Ex Vita â—e Martyris Another instance was in Bonnonia in the year 1554. the Popes Governours attempted to make innovations there which the people would not receive contrary to their former Lawes The Innovators said They were not tied to former Lawes but had authority from the Pope who is King of the Countrey and may change statutes and ordinances without consent of the people Against this tyranny both the learned men and the people opposed themselves and in the Monastry of the black Friers was a generall Convention where Thomas de Finola Rector of the University set forth this Position All Rulers whether Supreme or Inferiour may and should be reformed or bridled to speak moderatly by them by whom they are chosen confirmed or admitted to their Office so oft as they break that promise made by oath unto their subjects Because the Prince is no less bound by oath unto their subjects then are the subjects unto their Prince and it should be kept and reformed equally according to Law and condition of the oath that is made by either party Vicenâ—ius de Placentia sustained this Position And when all reasons that the Popes Governors could alledge were heard the Pope was fain to take up the matter and did promise not only to keep the liberty of the people but that he should neither abrogate any antient Statute nor make any new one without their consent The Histor of the Reformation of Scotland Pag 399 edit Edinburgh 1644. which was writen by Jo. Knox albeit somesentences have been added by another after him At that time John Craig a Scotish man who afterwards was Minister of Edinburgh of whom mention is made hereafter was a Monk and considering the common doctrin of justification by works did not approve it and shewed unto an old Monk his arguments in the contrary The old man said It is true as you say but be silent lest you fall into danger for the dayes are evill But such was the mans zeal unto trueth that he could not contain himself and for this and other things that he taught he was carried to Rome and cast into prison with many hundreds more in the time of Paul 3 but they all escaped that night of the Popes death when the Citizens broke up the prisons XLIX John a Lasco a Noble man of Poland intending to see other Nations went to Zurik there he was easily perswaded by Zuinglius to betake himself Reformation in Poland to the studie of Divinity and where as he might have been advanced unto honour in his native Countrey yet such was his love to Christ and hatred to Popery that he choosed to embrace that Religion which hath it's soundation upon the Word of God In the year 1542. he was called to be Pastor at Embden the next year Anna the widow Countess of Oldenburgh invites him to reforme the Churches there which he endeavoured with great diligence Afterwards Edward King of England sent by information of Cranmer for him to be Preacher unto a Dutch Church at London In the first year of Queen Mary he obtained leave to return beyond sea a great part of his Congregation went with him and Martin Micron another Preacher to Copenhagen but the King would not suffer them to stay within his kingdoms unless they would embrace the doctrine of Luther concerning the local presence of Christs body and use the ceremonies ordained by him For the same cause they were refused by the Hans-towns and Churches of Saxony At last that vexed congregation was received at Embden Then he would visite his own Countrey after twenty years absence there he found many affecting a Reformation but few Preachers The Popish clergy sought by all means to destroy him or to have him bannished and they accused him unto the King for an heretick The King said Though they called him an heretick yet the States had not decerned so and he was ready to cleare himself from such imputations In the year 1557. a Parliament was assembled at Warsaw there was great contention for Religion The Princes whom they call Vaivodes crave that the Augustan Confession should be established The Bishops strove against it so that the Princes could not obtain any liberty Nevertheless after the Parliament they caused the Gospel to be preached in their own Provinces without the Kings permission John á Lasâ—o impugned the doctrine of the local presence and caused the trueth which the adversaries called Calvinisme to be received by many and unto this day that Church is miserably rent the King and most part are Popish many are Anabaptists few are Ubiquitaries yet a great many hold constantly the sounder Trueth L. When the Kings of Spain had subdued the Sarracens who had continued The Reformation in the Netherlands there some hundred years and expelled them out of the realm many of them not willing to leave the countrey fained themselves to be Christians and afterwards they were convinced to despise
and scorn Religion VVherefore the Kings namely Ferdinand and Iâ—obella did ordain a strict Inquisition that the Monks should search and severely punish all Sarracens and Jewes all whom by one common name they called Maranites who profess Christianism and yet do scorn it When all those were out of the way the blood-thirsty Friers ceased not untill they obtained be the same power of Inquisition against the Believers of the Gospel whom they called Lutherans That censure proceeds in this manner If any man be accused of heresy as they call it by one witnes he is apprehended if he confess not he is tortured untill he confess who confesses and recants he is deprived of all his goods and must at all time wear a Sambieta that is a yellow garment with a red cross and some devils painted upon it and some are condemned to perpetual prison Who will not repent are burnt And if they be bold to profess and speak of their faith while they be in prison their tongues are cutt-out before they be brought forth In the year 1559. King Philip II. returning from Flanders was beaten with a fearfull storm all his ships were lost and he scarcely arrived on land when he said He was delivered from that danger to root Lutheranism out of his Kingdom He came to Hispalis September 24. and immediatly to take away all hope of immunity he causeth to burn Don John Pontius Comes Bailenius and John Consalua a Preacher with some Friers of the Monastry of S. Isidor Then he went to Pincia Pe. Soave in Hist conc Trid. Lib. 5. seemes to call it Vaglia-dolid there he caused burn 28 of the chief Nobility in his own sight and imprisoned Barthol Caranza archb of Toledo and many others of lower condition were burnt as may be seen Loc. cit and in Thuan. yea Charles Prince of Spain was imprisoned and as was reported was poisoned by the Inquisitors at his fathers command An. 1568 because he favoured them of the Low-Countreys aâ—d was suspect of Lutheranism Many Spainjards for love of the Gospel went into Germany Geneve and some into England especially all the Monks of S. Isiodore nigh unto Sivile This Inquisition was not only in Spain but in others of that Kings Dominions as followeth LI. Albert of Hardenberg writing the life of Wesselus saith The The Reformation in the Netherlands Lord Cornelius Honius the Emperours Counseller in the Court of Holland in Hague and some other learned men in the kingdom of God had found a book Of the Lords supper which seemes to condemn the gross and Capernaitish eating of the Lords body and to teach a spiritual which is also a true and real eating though only by faith They had found this book among the papers of Jacob Hoeckius a Deacon of Naeldwyk as also some other VVritings of Jo. VVesselus concerning purgatory and other purposes and because that book Of the Lords supper was found amongst those of VVesselus they took it to be his which I will not affirm nor deny for it is certain that he had written in the same manner of the Supper Nevertheless I have heard that that written book of Hoeckius was very old and that it had been delivered from hand to hand for the space of two hundred years and that they had kept it as a golden treasure as whereby they understood that the idolatry of worshipping the bread should be extinguisht But these treatises of Wesselus and other books of Hoek coming into the Cloister of Saint Agnes-hill where VVesselus had often resorted as we have heard had given light unto many especially unto Henry Rhodius the father of a Monastry at Urrecht who went to Luther in Wittembergh and shewed him the books of VVesselus and that book Of the Lords supper and entreated him in the name of others also that he would give his judgement of it but Luther fearing that the Lords Supper might be vilified would not approve it whereupon followed some difference between Luther and Carolstad Afterward Luther did writ unto Rhodius a Letter which is printed wich the works of VVesselus and there also is another Letter directed unto Oecolampad craving his judgement of that book Of the Lords Supper and that the books of Wesselus might be printed at Basile but Oecolampad being a modest and peaceable man would not give his judgement of it because he knew that Luther had not approved it but he sent Rhodius unto Zurik and Zuinglius approved it for before that time he was enclining that way and then began to maintain that doctrine yet having heard the judgement of sundry other learned men and after that Oecolampad began to speak more freely c. William Gnapheus Rector in Hague in an epistle dedicatory before his book writes thus The Archbishop remembreth well with what diligence I did teach the young scholars from my youth and how great persecution Satan by his souldiers hath raised up at the first so that I and the honorable Cornelius Honius above named without hearing of our cause in the year 1523. were imprisoned and there we lay together three months and then were confined within the Hague upon Baile for two years in which time the Honorable Honius departed this life But when I after those two years confinement was upon security set at liberty and my adversaries had seen a consolatory Letter which I at the request of some good men had written unto a poor grieved widow woman they caused me to be put in prison again and when the Sophisters of Lovan with their Commissioners had examined mee long enough upon that Letter they put mee into a cloister to suffer pennance for three months upon bread and bier because I had despised that Cloister-life for I had exhorted that widow that she should not be dejected because her son had forsaken his Coul seeing the kingdom of God consists not as Paul teaches Rom. 14 in cloaths or places whereupon the life of cloisterers is principally grounded but rather in constant faith in God and unfained love to our neighbour which faith and love her son might have after he hath gone away as well as when he had his gray Coul. When I was in that cloister saith he in the year 1525 how grievous were those times because of the grievous persecution in the Netherlands and the miserable blood-shedding of the boors in the Upper-land and then I enlarged my little book out of the holy Scriptures for my own consolation and the destruction of the Devils kingdom who had so persecuted mee for a consolatory Letter That this book was printed it was without my knowledge for I had not written it for that end nevertheless it hath done good unto many and brought them to the knowledge of some truth which I understand by that it hath been oft reprinted and one of the Printers hath been beheaded for it so hardly can Satan suffer the publishing of the truth and he hath persued mee untill I must leave my native
and so to drive unto Christ in whom God hath promised his favour and forgiveness of sin unto all that repent and consent to the law that it is good If thou believe the promises then doth Gods truth justify thee that is forgives thee and receives thee to favour for Christs sake In assurance where of and to certify thy heart he sealeth thee with the Spirit Eph. 1. Fol. 54. Peter in Act. 2. practiseth his keyes and by preaching the law brought the people to the knowledge of themselves and bindeth their consciences so that they were pricked in their hearts and said What shall wee do Then brought he forth the keye of the sweet promises saying Repent and be baptized every one of you in the name of Jesus Christ for the remission of sinnes ...... As Christ compares the understanding of the Scripture unto keyes so compares he it to a nett and unto leaven and many other things for certain properties I marvell therefore that they boast not of their nett leaven aswell as of their keyes But as Christ biddeth us bewar of the leven of the Pharisees so beware of their counterfited keyes Fol. 56. The Bishop of Rochester would prove by Moses Aaron that Satan and Antichrist our most holy father the Pope is Christs Vicar and head of Christs Church Moses saith he signifieth Christ and Aaron the Pope And yet the epistle unto the Hebr. proves that the high priest of the old law signifieth Christ and his offering and his going once in the year into the inner temple signify the offring wherewith Christ offered himself and Christs going-in to the Father to be an everlasting Mediatour or intercessour for us ...... If the Pope be signified by Aaron and Christ by Moses why is not the Pope as well content with Christs law doctrin as Aaron was with Moses why do our bb preach the Pope and noâ— Christ seing the Apostles preached not Peter but Christ Paul speaking of himself and of his fellow apostles saith Wee preach not ourselves but Christ Jesus the Lord and Wee preach ourselves your servants for Christs sake c. For such doctrin Tindall was persecuted and when he escaped out of their hands into Germany they burnt the New Testament that he had translated into English and they caused the Masters of Lovan to burne his body An. 1535. II. It is not necessary to speak more of the grosse ignorance and wickedness Pa. Hamilton a Scotish Martyre of the clergy people at that time unless iâ— fall in by the by but behold how God brought the light of the Gospell into this Island I may say wonderfully First Patrik Hamilton a young gentleman was made Abbot of Ferne and then he would go and see other countries and in his trauels he visites Witemberg and there he heard Luther Melanthon others he had litle or no understanding before and hearkned unto them and took it to heart He returnes â—ome in the 23. year of his age in the end of the year 1526. In what companie he came he spared not to speak against the corruptions of the Church and to declare the truth as he had learned it The clergy could not endure this and under colour of conference they entice him unto Santan drews They had persuaded the young King James 5. to go in pilgrimage to S. Duthess in Rosse lest he sould hinder their proceeding In the night time Patrik Hamilton was taken out of the chamber where he was lodged and carried into the castle the next day he was presented before the arch Bishop James beâ—on and accused upon these articles The corruption of nature remains in children after baptisme 2. No the articles layd to his charge man by the power of free will can do any good 3. No man is without sin so long as he liveth 4. Every true Christian may know himself to be in the estate of grace 5. A man is not justified by works but by faith only 6. Good works make not a good man but a good man doth good works and an ill man doth ill works yet the same ill if truly repented make not an ill man 7. Faith hope charity are so linked together that he who hath one of them hath all and who lacketh one of them lacketh all 8. God is the cause of sin in this sense that he withdrawes his grace from man and grace being withdrawn he can not but sin 9. It is a devilish doctrine to teach that by any actuall pennâ—nce remission of sin is purchased 10 Auricular confession it not necessary to salvation 11. There is no purgatory 12. The holy Patriarchs were in heaven before Christâ— passion 13. The Pope is Antichrist and every priest hath as much power as the Pope He is demanded What he thinks of these articles He answereth â— hold the first seven to be undoubtedly true and the other are disputable points nor can I condemne them unless I see better reason than as yet I have heard After some conference with him these articles were delivered unto the Rectour of the University who with other twelve as they were called Divines Lawyers having censured and condemned them as hereticall redelivereth them within two dayes in a solemne meeting March 2. year 1527. of the two archbb three bb sixe Abbots and Priours and eight Divines These all set their hands unto the sentence and the â—ame day Pa. Hamilton was condemned by the Secular Judge and burnt in the afternoon When this execution was reported many in all parts of the kingdom do enquire why was such a man burnt and when they heard of the articles they talk of the truth of them and many do apprehend otherwise then was judged The blood of a Martyr 〈…〉 seed of the Church In the University these articles took a deep impression yea and many Friers begâ—n in their Sermons to comdemn the errours and abuses of the Clergy Thus God made the martyrdom of one man to be the meanes of spreading the trueth unto many In time of that Lent Alex. Seton a Dominican preached oft in Santandrewes the substance of his Sermons was The law of God is the only rule of righteousnes If Gods law be not violated no sin is committed It is not in mans power to satisfie for sin The forgiveness of sin is no way purchased but by unfained repentance and true faith apprehending the mercy of God in Christ He spoke not of purgatory pilgrimage prayer to Saints merits nor miracles as the Friers were wont therefore he was suspected of heresy Before the Lent was finished he went to Dundy and there he was advertised that another Dominican had publickly contradicted his former doctrine without delay he returnes and in a Sermon confirmes what he had taught before and moreover he speaks of the vertues that are required of a faithfull Bishop and made this Use of them Within Scotland are no true Bishops if they be examined by those notes which
frier John forrest was brought to Santandrews for saying Pa. Hamilton died a Martyr because they had not clear proof against him another frier Walter Laign was sent to confesse him he askes him in way of confession What is his judgement concerning Pa Hamilton Forrest answereth I think he was a good man and the articles might be well defended for which he was condemned This is sufficient evidence to condemn him unto the fire When they lead him out to be degraded he cried among the people Fie on falshood fie on false friers revealers of confession let never a man trust them after mee they are despisers of God and deceivers of men While they consult upon the manner and place of his execution John lindsay a gentle man waiting upon the Bishop said If yee will burn any more do it in a hollow cellar for the smoke of Mr Pa. hamilton hath infected all these on whom it blew Nevertheless he was burnt at the north side of the abbey that the hereticks of Anguise might see the fire The persecution goeth-on James Hamilton of Livinston brother of the Martyr and his sister Caâ—herin were summoned to compear at Halirudhouse before the Bishop of Ross The King adviseth the gentleman not to appear he was condemned for not obeying Catherin was asked whither she believes to be justified by works She answered I believe no person can be justified by their own works John spence a Lawyer had a long discourse of the diversity of works of congruitie and of condignity c. The young woman saith Worke here work there what kinde of work is all this I know perfitly that no work can save mee but the works of Christ my Saviour The King laugheth at the answer and taking her aside persuades her to recant her opinion and by her example sundry others at the same time were moved to abiure their profession as Wi. kirk a priest Adam daes c. So soon as these were dismissed Normand gourley and David straton were brought to tryall Norman was charged for denying Mo are persecuted purgatory and that the Pope had any jurisdiction in Scotland David had been turbulent and was by conference with John Erskin of Dun becom another man and God had kindled in his heart such love to the knowledge of trueth that he oft prayd for spirituall courage if he shall be brought to suffer for Christ He was charged for maintaining that tyths were not due to Church-men He denied that he had said so but said he I send a fish-boat to the sea and they are so rigorous in craving the tenth fish that they can not be contented and I said If they will not believe how many fishes are taken go and see where they are taken yea and I gave order to my servants to cast the tenth fish into the sea And â—e was further accused of the same points wich Norman He was condemned with him and was offered to be spared if he would burne his bill which was then vsed as the signe of recanting but he would not So they were burnt together August XXVII year 1534 At the same time were summoned Alex Alesse Jo. Fife John macbee and one Macdowall they fled into England and thereafter into Germany the first two were Professours of Divinity in Lipsia the thrid was called Maccabeus and was Chaplain to Christian King of Denmark As the history of the Reformation shewes there were civil broils in the countrey and the persecution was interrupted untill the year 1538. and in the mean while the knowledge of the truth increaseth partly by conference of men about what had been done and partly by reading the New testament in English and partly by report of merchants and â—eamen telling what was a doing in other countries in the cause of religion The bb and their officialls accurse many for triffles and pecuniall causes the people contemn their excommunications therefore the bb would strengthen their sentences by civill autority and procure an act of Parliament against such who lay 40 daies under excommunication James 5. Parl. 4. Act. 8. III. The heat of persecution in England seemed but to begin in year 1527. The beginning of Reformation in England those who before were called Lollards were then called Lutherans great numbers were burnt whereby the King thought to promerite the Popes favour Behold how God brings light out of darknes When King Henry had been 20 years married he falles into the scruple whither his marriage was lawfull but who can tell whither he was so touched indeed or King Henry intends to divorce but a pretext in respect he had not a son or that he loved another woman Yet so it was he abstaines from her company and speakes of divorcement The Queen sendeth unto the Pope and complaines the King also sendeth and craves that the Pope would justify by the sacred word the former dispensation to marry or dissolve the marriage How this was carried in the Popes court none can declare better than an Italian and so Pe. Soave in Histor Conc. Triden hath it thus Pope Clemens in time of his distress had It is pleaded at Rome good hope if the Kings of France England shall continue in his grace and make disturbance unto Cesar in the Kingdom of Naples therefore he dispatches Card. Campegius into England and commits the cause unto him and the Card. of York The King was certified by letters from Rome that the cause shall be discerned speedily in his favours this was in the year 1528. But when Clemens considereth that the Emperours favour was more usefull unto him in recovering the City Florence in the year 159. he sent Francis Campana unto Campegius ordering him to burne his former Bull and proceed warily in that cause Campegius deviseth pretexts of delay and pretends difficulties The King observes his jugling and askes the advice of the Universities in Italy Germany France Some were against his mind and some for him especially the Parisians and many thought that they were moved by his gifts more than by weight of reason But the Pope whether willing to gratifie Caesar or fearing that by means of the Card. of York some what might happen contrary to his mind drawes back the cause unto himself The King being He marryeth without the Popes indulgence impatient and smelling the fraud forsakes Catharin and marrieth Anna Bolen in the year 1533. Nevertheless the plea is continued but slowly that if the Pope can he may both satisfie the Emperour and decline the offense of the King And then he touches not the point but some accessory articles especially he decerneth against the King that it was not lawfull for him by his own authority and without the Sentence of the Church to forsake the company of his wife When the king understood this in the beginning of the year 1534 he denieth obedience unto the Pope and chargeth all his subjects that they send no mony unto Rome nor pay
your Ma. that all affection set aside you declare yourself so upright in this case that ye may give evident demonstration to all your subjects that the fear of God joyned with the love of common tranquillity hath the principall seat in your Majestics heart This further Madam in conscience we speak that as your Ma. in Gods name doth crave of us obedience which to render in all things lawfull we are most willing So in the same name do we the wholl professors of Christs Evangell within this your Mas. realm crave of you and of your Counsell sharp punishment of this crime And for performance thereof that without delay the principal actors of this hainous crime and the persuaders of this publick villany may be called before the Chief Justice of this realm to suffer an assise and to be punished according to the lawes of the same and your Majesties answer most humbly we beseech This supplication was presented by sundry Gentle-men Some Courtiers ask Who dare avowe this The Lord Lindsay answered A thousand Gentlemen within Edinburgh Others advise the Queen to give a gentle answer till the Convention were dissolved And so the Queen said Her uncle is a stranger and hath a young company with him but she shall put such order unto him and all others that heereafter they shall have no occasion to complain The Histor. of the Reformat libr. 4. Two assemblies An. 1562. XV. In Juny 1562. The assembly gives order to draw up a Supplication unto the Queen for abolishing the Masse and other superstitious rites of the Roman Religion for inflicting punishment against blasphemy contempt of the word profanation of the sacraments the violation of the sabbath adultery fornication and such other vices that are condemned by Gods word and the lawes of the countrey have not taken notice of And it was petitioned that the actions of divorcement should either be remitted to the judgement of the Church or trusted to men of good knowledge and conversation And that Papists be excluded from places in Counsell and Session The draught of this Supplication was judged by the Courtiers to be tarte in some expressions and they took upon them to write another containing the same things but in a more acceptable phrase It was presented by the Superintendents of Lothian and Fife and when the Queen had read some of it she said Here are many faire words I can not tell what the hearts are And so for our painted oratory we were termed flatterers and dissemblers but we received no other answer Ibid. Spotswood saith Her answer was that she would do nothing in prejudice of the Religion she professed and hoped before a year were expired to have the Masse and Catholick profession restored through the whole Kingdom And thus she parted from them in choler In this assembly was appointed an Order of Visitation for regulating the Superintendents to wit for examination of Ministers lives and doctrine then of the elders And some were appointed to visite the Churches in the Shires where were no Superintendents as George Hay to Visite Carrick and Cunningham John Knox to visite Kile and Galloway c. Alexander Gordon Bishop of Galloway did professe the Reformed Religion and in this assembly petitioneth the Superintendency of Galloway It was denied unto him At that time the Abbot of Corsrainell sought disputation with John Knox it continued three daies at Maiboll the Abbot made choise of the matter to prove the sacrifice of the Masse especially from Melchisedek's offering as he alledged bread and wine unto God The Papists looked for a revolt in Religion and they would have had some occasion to brag of their disputation According to the appointment of the preceeding assembly the next conveenes at Edinburgh December 25. John Knox made the prayer for assistance of Gods Spirit In the 2. and 3. Sessions Superintendents and then Ministers were removed and censured severally Complaints were made that Churches want Ministers Ministers had not stipends wicked men were permitted to be Schoolmasters idolatry was erected in sundry parts of the Nation For redress of this last some said A new Supplication should be presented unto the Queen Others said What answer was given to the former One in name of the Queen said It is well knowen what troubles have occurred since the last Assembly The Queen visiting the North was troubled by the Gordons and the Earle was killed at Coriechy and therefore it is no wonder though the Queen hath not answered but before the Parliament in May they doubt not but such order shall be taken as they all shall have occasion of contentement This satisfied the assembly for that time The Lord Controller required the Commissioners of Burghs to declare by word or writ what course they would take for entertaiment of their Ministers Decemb. 29. inhibition is made to all serving in the Ministry which have entred being slaunderous before in doctrine and have not satisfied the Church and which have not been presented by the people unto the Superintendent and he after tryall had not appointed them unto their charge And this Act to have strength aswell against them that are called Bishops as others pretending to any Ministry within the Church Decemb. 30. the assembly gives power to every Superintendent within his own bounds in their Synodall assembly and with consent of the greater part of Ministers and elders to transport Ministers from one Church to another and ordaines the Minister so decerned to obey And ordaines the Superintendents to hold their Synods twice in the year to wit in Aprile and October Commission is given to the Superintendents of Anguise Lothian Glascow and Fife with Da. forrest to travell with the Lords of Secret Counsell concerning the causes that should come in judgement of the Church and what order of execution shall be taken therein Ordaines the communion to be ministred four times in the year within burghes and twice yearly in the Landward Also that uniformity shall bee kept in the ministration of the Sacraments and solemnisation of marriage and burialls according to the book of Geneva By this book is meaned that book called The common order which was conform to the English Church in Geneve and was usually printed before the Psalmes in Meeter Likewise a slaunder was raised upon Paul Meffan Minister at Jedburgh commission was given to John Knox and certain Elders of Edinburgh to go into that town and try the slaunder and report the truth unto the Session of the Church of Edinburgh to whom with the assistance of the Superintendent of Lothian commission is given to decern therein His woman-servant had brought forth a child and would not tell who was the father of it but said She was forced in an eevening and knew not by whom The Matter could hardly be tryed but at last the womans brother was brought to examination and Paul seeing that though before he had alwayes denied the fact yet then fled so taking the crime upon him
and the man made the matter so plain that all doubt was removed Then those Judges for this odious crime did deprive him of all function within the Church of Scotland and for his contumacy in not appearing before them did excommunicat him The author of the The Histor of Reformat saith this is recorded not only for a warning example unto others but likewise that the world may see what difference is betwixt the Church of God and the Romish Church seeing many of their Bishops and Priests yea and Popes are known to be guilty in such crimes and no way censured XVI The Papists at Easter An. 1563. began to say Masse more boldly than before namely John Hamilton Bishop of Santandrews the Prior 1563. Masse is practised of Whithern and many other priests monks This was offensive to many and therefore the Shirefs and others which had civill power especially in the West parts resolve that they will not complain to the Queen nor Counsell but execute former proclamations against the sayers of Masse and so some priests in the West were apprehended The Queen The QueeÌ„ conferrech a I. Knox. was offended and sent for John Knox to come to her in Lochlevin and dealt with him that he would persuad the people and especially the Gentle men of the West Country not to punish any man for using what Religion they please John answereth If her Ma. would punish malefactors according to the lawes he could promise quietness upon the part of all which professe the Lord Jesus within Scotland but if she thought to delude the lawes he feareth some will let the Papists understand that they shall not be suffered to offend Gods Majesty without punishment When â—he Queen heard these and other words to this purpose she takes another course and directes summons against Masse-mongers in the straitest form with expedition to compeare on May 19 one day before the Parliament The Bishop of Santandrews the before named Prior the Parson of Saucher and others do compear At first the Bishop refuseth to answer before Civill Judges yet in end they all come into the Queens will and She designes them to severall prisons Then said some See what the Queen hath done the like was never done within this realm we doubt not but all shall be well Others fore spake things as it came to passe that it was but deceit and so soon as the Parliament is ended the Papists will be set at liberty and therefore advised the Nobility that they be not abused Many had their private business to procure in the Parliament especially the Act of oblivion and they said They might not urge the Queen at that time for if they did so she will hold no Parliament and what then may become of them and their friends but let this Parliament passe over whensoever the Queen craves any thing as She must do before her marriage Religion shall be the first thing that shall be established Much was spoken against A Parliament that politicall delay but in vain An act of oblivion was past of all things done in the publick cause from the year 1558. till September 1. in the year 1561 Manses and gliebs were appointed for Ministers adultery to be punished with death of both persons but nothing for establishing of admonition unto the Nobility Religion In time of this Parliament John Knox said in a Sermon before maâ—y of the Nobility and other members My Lords I praise my God throgh Jesus Christ that in your presence I may powr forth the sorow of my heart yea yourselves shall be witnesses if I make any ly in things by past from the beginning of Gods mighty works within this realm I have been with you in your most desperat tentations ask your own consciences and let them answer before God if that I not I but Gods Spirit by mee in your greatest extremity willed you not ever to depend upon your God and in his name promised unto you victory preservation from your enemies if yee would depend upon his protection and prefer his glory before your lives and wordly commodities in your most extreme dangers I have been with you Santiohnston Couper-moore and the charges of Edinburgh are yet recent in my heart yea that dark and dolorous night when all you my Lords with shame fear left this town is yet in my mind and God forbid that ever I forget it What was my exhortation unto you and what is fallen in vain of all that ever God promised unto you by my mouth yee yourselves live and testify There is not one of you against whom death destruction was threatned perished in that danger and how many of your enemies hath God plagued before your eies shall this be the thankfulness that yee shall render unto your God to betray his cause when yee have it in your hands to establish it as you please Yee say The Queen will not agree with us Ask yee of her what by Gods word yee may justly require and if She will not agree with you in God you are not bound to agree with her in the devill Let her plainly understand so far of your mindes and steal not from your former stoutnes in God and he will prosper you in your enterprises But I can see nothing but a recooling from Christ Jesus that the man that first and most speedily fleeth from Christs Ensigne holdes himself most happy Yea I hear some say that we have nothing of our Religion established by law nor Parliament albeit the malicious words of such can neither hurt he trueth of God nor yet us that thereupon depend yet the speaker of this treason committed against God and against this poor common wealth deserves the gallowes for our Religion being commanded and so established by God is received within this realm in publick Parliament And if they will say It was no Parliament we must and will say and also prove that Parliament was al 's lawfull a Parliament as ever any that passed before it in this realm I say If the King then living was King and the Queen now in this realm be lawfull Queen that Parliament can not be denied And now my Lords to put an end to all I hear of the Queens marriage Dukes Brethren to Emperours and Kings strive all for the best gain But this my Lords will I say note the day and beare witnes hereafter Whensoever the Nobility of Scotland who professe the Lord Jesus consents that an infidell and all Papists are infidels shall be Head to our Soverain ye do so far as in you lieth to banish Christ Iesus from this realm yea to bring Gods vengeance upon the Country a plague upon yourselves and possibly yee shall do small confort to your Soveraigne This manner of speaking saith the History of Reformation was judged intolerable both Papists and Protestants were offended at it and some posted to give the Queen advertisement that Knox had spoken against her
created by God and infused into the soul whereby that man is made acceptable unto him Here a new controversy is started about the word Justificare some said It must be taken effectivè to make just and not declarativè Amongst those was Soto but the Caâ—melite Marinarus would prove from Rom. 8. by the judiciall process of accusing and condemning that justification must also be a judicialact Hereupon was another sharp dispute Whether the habite of grace be the same with the habite of charity or a distinct one The Scotists held the first part and the Thomists the later In this neither party would yeeld into the other Then they dispute Whether beside that inherent justice the justice of Christ be imputed unto the justified person as his own All said Christ dd merite for us and we are made partakers of his righteousnes but some loved not the word Imputed because it is not among the Fathers and for the bad consequences which Lutherans draw from it to wit this only is sufficient without inherent righteousnes the sacraments confer not grace punishment is abolished with the guilt there remaines no place for satisfaction c. These contentions were fostered by sundry persons upon several interests the Imperialists would had them leave the doctrin and the Pa palines sought a way to divide the Councel and so a void the apparent or aimed-at reformation others sought to deliver themselves from appearing and heavier incommodities in Germany and they feared dearth and others had little hope to do good At that time the Emperour sent Letters unto the Pope and unto the Councel representing a necessity of holding the Councel on foot for avoiding mis-reports if it be dissolved and he promised to bend up all his wit to keep Trent secure he earnestly entreated that they would not handle controversies lest the Protestants be provoked with contrary decrees and therefore to treat of reformation only or at most medle with points of lesser weight The Pope was desirous to be freed of the Synod but to gratify the Emperour in respect of the present confederacy he wrote unto the Legaâ—s to hold the Councel a foot but without any Session untill he give new advertisment and to entertain the Prelats and Divines with congregations and such exercise as seemed best July 25. a Jubilee was published at Trent to pray for good success unto the German warrs and the Session was adjournied untill a new intimation and the congregations were discharged for 15. dayes nor did they sit untill the 20. day of August Then the Legat de Monte judged it inconvenient to suspend the Fathers any longer but De Sancta Cruce a man of melancholy nature took it upon him When they came to the congregation this Legate and three Bishops and three Generals were deputed to frame the Decrees and anathematisms So he set on edge the heads of the former opinions shewing that the points were weighty and should be sifted and he gave place to other controversies as whether a man can be assured of grace Some said It is presumption pufts up and makes a man negligent Of assurance of grace in doing good and to doubt is more profitable and meritorious to this purpose they cited Eccles 9. 1. and 1. Pet. 1. 17. and some testimonies of the Fathers Those were Vega Soto c. On the other side Catharinus Marinarus and others alledged other passages of the same Fathers and they said The Fathers had spoken occasionally somtimes to comfort and at other times to repress but if we hold close to the Scripture it shall be more certain seing Christ said often Believe that thy sins are forgiven but He would not give occasion of pride nor drowsiness neither would he deprive men of merite if doubting were usefull The Scripture bids give God thanks for our justification which we can not do unless we know that we have obtained it St. Paul confirmes this when he willeth the Corinthians to know that they are in Christ except they be reprobats The Holy Spirit beares witnes with our Spirit that we are the children of God and to deny his testimony is no less then to accuse them of temerity who believe the Holy Ghost speaking with them for S. Ambrose saith The Holy Ghost never speaks to us but when he makes known that he speakes then they added the words of Christ The world can not receive the holy Ghost because it knowes him not but the disciples know him because he dwelles in them It is like a dream to say A man hath received grace and can not know whether he hath received or not The other party shrunk a little with the force of these reasons some granting a coniecture and some confessing a certainty in the Apostles and Martyres and them who have been lately baptized and some by extraordinary revelation Vega fearing conformity with the Lutherans said Certainty is not Divine faith but humane and experimental as he who is hote is sure by sense that he is hote Then the defenders of certainty ask Whether the testimony of the Holy Ghost can be called Divine and whether every one be tied to believe what God reveeles They went so far in sifting this question as who listeth may see in the large history that the Legate willed them make an end of it It was twice commanded to leave it as doubtfuli but their affections led them to it again Then the Legate propounded to speak again of preparatory works and the observation of the law whereupon depends the question of free-will So sixe Of free will articles were framed as maintained by the Protestants Of the first God is the total cause of our works both good and bad Some said It was a fanatik doctrine condemned antiently in the Manichees Abelhard and Wicklif and deserves not dispute but punishment Marinarus said As it is foolish to say No action is in our power so it is absurd to say Every action is in our power seing every man findes that he hath not his affections in his power Catharinus said A man hath no power to do moral good works without Gods special assistance Vega spake a while with ambiguity and concluded there is no difference in this point But it seemed unto some to be a prejudice to reconcile different opinions and composition is for Colloquies Here arose that question Whether it be in mans power to believe or not to believe The Franciscans said As knowledge necessarily followes demonstrations so faith followes persuasions and it is the understanding which is naturally moved by the object and experience teaches that no man believes what he willeth but what seemes true and none could feel any displeasure if he could believe what he pleases The Dominicans said Nothing is more in the power of the will then to believe and by the determination of the will only a man may believe that the number of the starrs is even The second article was to the same purpose On the third
undique et ano Etpene erupit qui tibi Carle cruor Non tuus iste cruor sanctorum at caede cruorem Quem ferus hausisti concoquere haud poteras III. So soon as Henry king of Poland heard of his Brothers death he Troubles of Henry â— returned privily and quickly and was crowned King of France He renewed the warres against the Reformed Church he took Mons Monmorancy and quartered him for Religion Nevertheless they increased in number for the Duke Alanchon the Kings Brother and the Duke of Condee joyned with them so that a peace was granted and proclamed with liberty of Religion in the year 1576 but that peace endured not long Then Henry king of Navar joyned with the Reformed again yet they were all in great danger in the year 1586. The Pope Sixtus 5. excommunicated the King of Navar and the Prince of Condee and declared them uncapable of the crown of France and ordered King Henry 3. to persue them with arms The King of Navar sent unto Frederik king of Denmark and unto the Princes of Germany for aid They sent their Ambassadors unto the King of France to interceed for the Protestants He returned answer that they should medle with his subiects no more then he did with theirs Wherefore those Princes assembled at Luneburgh where were also the Ambassadors of Navar England Scotland of the Duke of Pomer c. They concluded that the King of Navar should not be forsaken Chytrae Lib. 28. So they sent 5000. horse-men and 20000. foot but unhappily for the Guises and other confoederats in Liga aurea gave them the foil in Lorrain An. 1587. The next year Henry III. understood of the presumption and intention of the Guises and he called a Parliament professing that he would give the chief Commande of his Army against the Hugonots unto Henry Duke of Guise The man doubted of the Kings favor and yet upon those fair words he went unto the Parliament he was killed in his bedchamber and his body was first burnt then his asshes were thrown into Ligeris His brother Lewes a Cardinal was hang'd and his son with some Bishops were imprisoned Within twelve dayes the Queen-mother died through sorow for the death of the Guises Ibid. Behold how God then brought peace unto his Church They who before favoured the Guises secretly do then profess open rebellion against the King the Parisians create Charles Duke of Mayen and Brother of the Duke of Guise to be Governor of Paris and of the Isle of Francia the Sorbonists deny the kings authority and absolve all men from the oath of allegiance Many cities joyn themselves unto Duke Charles to wit Lions Roan Orleance Ambian c. The King assembleth the Nobility he proclames unto all his subiects pardon of all former trespasses if now they shall return into obedience and he threatneth loss of Goods and life if they return not Henry king of Navar craves pardon obtaines it and is made General of the Army against the traitors the Dukes of Mayen and Aumale in Aprile An. 1589. And the same sommer he granted by edict at Nantes Liberty of the Religion liberty unto the Reformed to assemble not only for exercise of their Religion in their churches but also for holding their Synods yearly and so to be free from the jurisdiction of Bishops Which liberty no king of France hath impeded untill this present time and unto all who were under the former Edicts of exile he restored their honors and goods upon their submission Then the followers of Duke Charles called the king an enemy of the Apostolical Roman Church and August 1. new style a Jacobin Monk having purchased leave to deliver a Letter unto the king stabbed him as he was reading the Letter in the belly with a poisoned knife the villan said he was commanded by an Angel to kill the tyrant and his death would bring peace into France The king feared not death at the first and immediatly dispatched Posts to all the chief parts of the realm giving them notice of what was done and exhorting them to constancy and loyalty as is due unto their Soverain Before midnight he apprehendes death and the next day he caused proclaim Henry king of Navar to be his heir After the Henry 4 King of France kings death the Peers of the realm then in the lieger require an oath of the king of Navar to defend the Roman Religion and he swore to maintain even to hazert of his life the Catholick Apostolical and Roman Religion within the kingdom of France and that he will make no change in the exercise thereof and for his own person he will obey the decrees of a godly and lawfull general or National Councel and promiseth to procure it with all diligence and he swear to permit no other Religion but what is already allowed untill peace being restored it shall be otherwise provided and he confirmed all the Officers of State On the other side these and the Ptinces of the blood the other Peers and many others acknowledge Henry 4. king of France and Navar and swear lojalty and fidelity unto him Then both he and they swear that they shall revenge the villanous murder of the late king and the disturbance of the realm against all the rebels Then the Duke Mayen being at that time called Duke of Guise and the king of Spain dealt with the Pope that the king of Navar should not be absolved from the former Sentence and that faction declares Charles Duke de Mayen king of France but the Senat of Paris not admitting that any should be king who were not of the blood royal he was not proclamed there In the year 1593. Henry 4. took his oath to defend the Roman Religion he wrot an abiuration of the doctrine of the Reformed Church and sent it unto the Pope then he received a pardon and the Popes blessing and was absolved in the Church of S. Denis by the arch Bishop of Bourges upon condition to embrace the Acts of the Councel of Trent and to cause them to be observed within his realms to hear Masse to choose Mary for his advocate before God to breed the young Prince of Condee in the Romish religion c. But though for earthly peace he professed Popery yet in the Parliament at Roan An. 1597. he gave liberty of Religion within his dominions One day he said unto a Noble man I saw you tooday at the Masse Yes said the other I will follow your Majesty The King replied But you shall not have the Crown of France for it IV. Some variances arose amongst them of the Augustan Confession The causes of variance amongst the Lutherans 1. Whereas in the year 1547. theâ— were pressed by the book called Interim to accept that article Good works are necessary unto salvation the Divines of â—itteberg for peace sake did yeeld unto it but those of Iena as being more wary thought good to wave that phrase
adultery or other crimes and continue in them V. Of the law and the gospell they say Whatsoever in the holy Scripture is against sin belongs unto the law and the gospell properly is the doctrine teaching what man who hath not satisfied the law should believe to wit that Christ hath satisfied for all our sins and hath obtained remission but in a large sense the doctrine of repentance may be called the gospell And they condem it as pernicious and false to say The gospell properly is the doctrine of repentance or that it is not the only preaching of Gods grace VI. concerning the use of the law Albeit believers be free from the curse and coaction of the law yet they are not lawless but the law must be preached both unto the unconverted and converted yet with this different issue that those who obey for fear of the curse are said to do the works of the law and who being regenerat do obey willingly as if there were no curse nor reward are said to obey the law of Christ and the law of the mind neither are they under the law but under grace VII concerning the Lord's Supper they first condem those as crafty and deceiving Sacramentarians who believe the true presence of the very substantial and lively body and blood of Christ and that the presence and eating of it is spiritual by faith next they hold that the body and blood of Christ is truly and substantially there and is truly distributed with the bread and wine and received not only by them who come worthily but by the unworthy albeit by the one sort unto their confort and the other to their judgement and damnation unless they repent And the grounds of this their faith are 1. Jesus Christ is very God and man in one person undivided and inseparable 2. the right hand is every where and Christ in his manhood is set at the right hand of God 3. the words of the institution are not false 4. God knowes many wayes and can be present as he pleaseth neither is he tied to that only way which the philosophers call Local And so the body of Christ is present not only spiritually but also bodily yet not Capernaiticaly but in a spirituall and heavenly manner in respect of the sacramental union Thirdly they condem Popish transsubstantiation the sacrifice the refusing of the cup c. VIII of the person of Christ they say albeit the Godhead and manhood of Christ retain their several properties yet they are vnited personaly not as two planks conioined but as iron and fire or he soul and the body Wherefore among other articles they condem them who hold that only the manhood suffered and only the Godhead is present with us in the sacrament and in all our crosses or that this presence is not in respect of his manhood and the Sone of God doth not all the works of his omnipotency in and with and by his manhood and Christ in respect of his manhood is not capable of omnipotency and other Divine properties IX Concerning Christ's descending into hell they say It should not be curiously disputed but be believed simply that he descended into hell and overcame the power of death and Satan but when and how it can not be known in this life X. concerning Eclesiastical ceremonies which are not commanded nor forbidden in the Worde they say those are not any part of Divine worship and may be changed as the edification of the Church in several times and places shall require yet without levity and scandal and in time of persecution when a constant confession is required nothing should be yielded unto the enemies of the gospell or for their sake XI Concerning eternal predestination first they distinguish between prescience and predestination prescience say they is common to the estate of the godly and ungodly and is not the cause of sin in any man but predestination or election concerneth the godly only this can not be searched among the hid decrees of God but in the reveeled word which teaches that God hath shut up all men under unbelief that he might have mercy on all and willeth not that any man should perish but rather that all men should repent and believe in Christ neither is any saved but who believe in him And where it is said Many are called but few chosen it is not to be so understood as if God would not have allmen to be saved but to shew that the cause of the damnation of the wicked is their not-hearing or contempt of Gods word And they have no mention of reprobation They have a twelth Head against the heresies of Anabaptists Arians and Antitrinitarians This book was the occasion of an open separation The next year the Divines of the Palatinate reply under the name of Admonitio Neostadiana confirming the ortho doxe doctrine concerning the Person of Christ and the Supper shewing the false imputations of errors examining the authority and true sense of the Augustan Confession discovering the indirect means of penning and seeking subscriptions of that book and demonstrating the uniust condemnation of the true doctrine When this book was published some that had subscribed the former book declared that they had subscribed with limitations and not absolutely as the book was published and they recalled their subscriptions and the contrivers of that book replied under the title Apologia Erfurtensis So much was written pro and con The points wherein they insist most were the question of the Lord's Supper the communication of the Divine attributes unto the manhood and vniversal grace Unto those of the Palatinate were joyned the Princes and Ministers of Anhalt and Nassaw the Helvetians and many Cities of Germany besides those of other Nations Untill this day it is cleare that those Vbiquitaries inveigh most bitterly against their adversaries and impute many errors unto them falsely by which two means they a lienate the simpler sort from all reconciliation This difference occasioned the compacting of the Harmony of Confessions After that time there were other Conferences between these parties but all in vain V. In Constantinople the Muffti or highpriest of the Turks dealt with Troubles in the Greek Church Amurathes to take all the churches of the city from the Christians The Greeks Armenians and other Christian Nations did interceed in the contrary alledging the liberty that was granted by Mahomet 2. and others his successors The Muffti answered That liberty was granted when few Turks were in the city but now when there be so many of their own Religion Christians should have no place within the walls Two churches were taken from them and Amurathes turned all his wrath against the Patriarch and caused lead him in an iron-chain through the city and then banished him unto Rhodes Sundry causes were alledged as that he had caused the Christians receive the new Calendare of Rome to the scandal of many he had pronounced a Sentence of divorcement against a Noble
who teach that the erroneous should be forced to return unto the Church albeit the antient scandals be not removed and new ones are multiplied c. He speaks also of their means of alluring men of their policies and corruptions more particularly Another saith The four wings of these locusts are arrogancy of learning their flattering of Princes and wealthy persons impudence in denying and the great power that they have purchased CHAP. IV. Of BRITANNE 1. I Left at the gracious providence of God towards Queen Elisabet in God protected Queen Elisabeth continuance thereof is here to be remembred 1. that Pope Pius V. did accurse her An. 1569. and caused the Breve to be affixed on the Bishop of London's palace An. 1570. by John Felton yet neither did her subjects love her the less nor other Princes leave off correspondence with her and the worst effect was Felton was hanged and. 2. The Earls of Northhumberland and Westmerland hearing of the curse and trusting to the promises of aid from the Pope and from Spain raised a rebellion in the North the one was taken and beheaded and Westmerland escaped into Flanders and died in a poor condition 3. The next year Leonard Dacres began to revive the rebellion in the same Shiers and was soon defeated 4. About the same time Iohn Story a Doctor of law and one Prestol were apprehended and convinced of treason for giving information unto Duke d'Alva how he might invade England and cause Irland revolt 5. John â—esley bishop of Ross plotted with sundry Englishes to intercept the Queen and set Queen Mary at liberty An. 1571. God turned their plots to their dammage 6. John Duke of Austria aiming at that kingdom sought Queen Mary in marriage in the midst of his projected plots he died suddenly An. 1567. 7. Thomas stuckly plotted first with Pius V. and then with Gregory XV. to conquer Irland unto the Pope's son he was made General and sent away with 800. Italians but God disposed so that Stukly was first employd to aid Sebastian King of Portugal against the Mauritanians and died there 8. Nicolas Sanders a priest entred into Irland with an Army of Spaniards An 1580. and ioyning with other rebellious Papists made a great insurrection they were soon quasshed 9. The next year numbers of Seminaries and Jesuits came from Rome to prepare the subiects unto a change and to take part with forrein powers when they shall come into the Land for this cause greater restraint was layd upon Papists of those incendiaries some were executed for treason and many were sent out of the kingdom 10. In the year 1583. John Somerwill was taken when he was going to kill the Queen he confessed that he was persvaded to do so byreading books written by the Seminaries he was condemned and strangled himself in New-gate 11. An. 1585. William Parry having an absolution from the Pope vowed to kill her but God struck him with such terror that having opportunity he could not do it his purpose was discovered and he received the reward of a traitor 12. An. 1586. John Ballard a priest stirred up some gentle men to kill Her when she went abroad to take the air this was discovered before they had opportunity they confessed their plot to bring-in forrein forces fourteen was executed as traâ—tors 13. William Stafford a young gentle man and one Moody were persvaded by a forrein Ambassador lying in England An 1587 to kill Her this was discovered 14. An. 1588. Philip King of Spain sent an hudge navy which he supposed as it was called invincible the Lord of land and sea heard the prayers of both kingdoms England and Scotland and dissipated that naâ—y by stormy winds 15. An. 1593. Lopez a Iew and the Queen 's ordinary Physician undertook to poison her upon promise of 50000. crouns from King Philip but before the hyre came the traitor was punished 16. The next year Patrik Cullen an Irish fencer was hired by English fugitives in Flanders to kill Her intelligence was given and he was apprehended 17. The same year other two undertook the â—ame fact as also to set her Navy on fire with bals of wild-fire and received the like reward 18. An. 1598. Edward Squire was suborned in Spain by a Iesuit to poison Her by laying strong poison on the pommel of the sadle whereon she was wont to ride that she laying her hand on it might carry the sent of it unto her nose Squire followed direction and did the deed on a day when she was going to ride and if She had touched the pommel it had been her death but Divine providence so ruled that she touched it not the treason was discovered and rewarded 19. The Earle of Tyron came from Spain An 1599. and raised the greatest rebellion in Irland that was in her time yet he was overthrown 20 An. 1600. a plot was layd to remove some chief Officers and Counselors from her and then the Papists thought to find their opportunity this project was discovered and prevented 20. Henry Garnet Superior of the Seminaries in England and others had another plot and sent Thomas winter into Spain An. 1601. King Philip embraced the motion and promised to help them but before it came the Queen ended her dayes in peace Seing so many plots were discovered it may not improbably be iudged that moe were intended but she was so safe under the wings of the Almighty that neither open hostility nor privy conspiracy could annoy her The remembrance hereof may teach others to trust in God as the safest policy I return unto Church-affaires First we may profitably observe the cause of the difference in the Reformation of the Churches in those two Kingdoms It is true both looked unto the Worde as the rule of Reformation but they varied in the manner of application for England held that whatsoever in discipline and rites is not contrary unto Gods word should be retained for in the twentieth article of the Convocation An. 1563. it is said The Church hath power to decree rites or ceremonies and authority in matters of faith and yet it is not lawfull for the Church to ordain any thing that is contrary unto Gods word neither may it so expound one place that it be contrary unto another wherefore although the Church be a witness and keeper of holy Writ yet as it not ought not decree any thing against the same so besides the same ought it not to enforce any thing to be believed for necessity of salvation But Scotland applied the Rule more closs in this manner What soever hath not a warrant in the Word should be abolished as in the fourtienth article of Confession they say Evill works are not only those that are done expresly against Gods commandement but those also that in matters of religion and inworshipping of God have no other assurance but the invention and opinion of man which God hath ever from the beginning rejected as by the prophet Isaiah and
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
by act of Parliament to be in the power of the Church now publickly professed within the realm So the deprivation of Ministers is in the power of the same Church As for the deprivation of Bishops admitted since the Kings coronation it is thought meet that the same bee likewise in the power of the Church and the same deprivation to extend alswell from his function of the Ministry as feom the Benefice that the same may be declared vaiking and conferred of new as if he were naturally dead V. Causes of deprivation are heresy papistry Causes of deprivation common blasphemy periury adultery fornication incest slaughter theft common oppression common drunkennes usury against the lawes of the realm not residence and absence from his flock and office by the space of 40. dayes together in a year without a lawfull impediment allowed by the next gen assembly plurality of Benefices provided since the Kings coronation is cause of deprivation from them all except one whereunto the possessor will adstrict himselfe dilapidation of the rents of Benefices Simony The form of process to deprivation shall be a libell The forme of Procesâ— indeprivation and precept on 40. days warning if he be within the country or 60. days if he be without To be directed by the Church and such Commissioners thereof that elect or admit the person complained-on Summoning him to compear and answer unto the complaint And incase of absence at the first summons the second to be directed in like manner With certification if he fail the libell shall be admitted to probation and he shal be held Pro confesso After the decreet pronounced if the person think him selfe wronged it shal be lawfull unto him to use appellation unâ—o the next generall assembly and intimate the same within ten dayes otherwise the decreet to have present execution 6. The summons raised unto this The troublous Processe against Ro. Montgom day by the Eldership of Sterlin against Robert Mongomery sometime Minister there upon their sentence of suspension against him from the function of the Ministry to be allowed by the Generall Assembly and further tryall to be taken concerning his life doctrin and manners and other things that the Assembly shall lay to his charge was read The same Robert being present is required to answer He alledges that the Church should not allow any thing deduced against him in that process because he was never lawfully summoned thereunto he knew nothing of that suspension from the Ministry but only by bruit nor ever was the same intimated unto him and in so far as the process beares personall intimation unto him of the suspension he takes instrument and offereth to disprove the same in that point The Assembly notwithstanding these allegeances findes the said process decreet and intimation to be orderly deduced and the sentence of suspension well proceeded given Reserving unto the said Robert in the second instance liberty to seek reduction and remedy as appertaines He being further accused of contraveening the said sentence of suspension by preaching the word and Ministration of the Sacraments confesseth it and pretends ignorance of the sentence given Then the Lord of requests delivers a writing from the King declaring that it is his will the Church shall not trouble the said Robert for any thing concerning the bishoprick or that may result thereupon or for any other cause bypast committed by him but that it may be handled before his Majesty This Letter is reverently received and read openly and the Brethren praise God that the King was pleased to send his Commissioner unto the Assembly as for the action by the assistance of God such attendance shall be given thereunto in respect of his Hieness that nothing shall be handled belonging to Civill power aâ—d nothing but uprightly sinceerly and with just judgement shal be pronounced against him as they shall answere unto God and his Majesty In Sess 7. a plain and large discourse was openly made of all the diligence of the Brethren to whom Commission was given in the last assembly concerning Ro. Mongomery and the copies of the charge given to him with the execution hereof With the which discourse and former confession of the said Robert that he had preached and ministred the Sacraments after the decreet of suspension the assembly in one voice findeth the said decreet and sentence contraveened and violated by him and delayeth to decern upon that contravention untill the next day at their first conveening The said Robert demandes the answer of the assembly whither they will accuse him upon any thing concerning the bishoprick or any thing resulting there upon and he requires a copy of the large discourse made verbally by the brother to the effect he may answer to every point thereof He is bidden remove till the assembly be advised and give their answer Within a litle space compeares John Burn Messinger and by vertue of our Soverain Lords Letters delivered by the Lords of the Secret Counsell dischargeth the brethren of the Generall Assembly the Moderator and his Assessors from directing any citations against Ro. Mongomery or using excommunication innovation slandering or troubling him in his ministery for aspiring to the Bishoprick of Glasgow or for calling or persuing his brethren for the same or for any promise made by him therein or for any other thing depending there upon in time bypast Under the pain of rebellion and putting them to the horn Certifying them if they fail he will denounce them Our Soverain Lords rebells Of the which charge he deliveres instantly a copy subscribed with his hand The said Robert is called-in again but he was gone Thomas macgy a Minister is ordained to warn the same Ro. mongomery to compeare the next day In Sess 8. Robert Mongomery is called and compeares not but by William Mongomery his proctor who produces an appellation whereof more followes Thomas Macgy is called and declares that yesternight at command of the Assembly he had warned the said Ro. mongomery to compear at this hour before this assembly personally in presence of Wa. Hay Jo. Couper and An. Ker Ministers and that he promised to compear personally The same did these Ministers testify to be true Then some enormities were produced and read where of the same Robert was said to be guilty to wit 1. negligence and corruption of doctrin also scandalous conversation for the which he was suspended 2. Contraveening of the suspension in Glasgow Sterlin and in the Kings Chappell 3. Violating of his promise made to the presbytery of Sterlin that he should continue and wait upon his cure 4. Horrible oaths in the face of the Assembly denying with protestation before God the intimation of the suspension 5. Raising and executing letters and procuring them by sinistrous information for overthrowing the disiplin of the Church 6. Usurping another mans flock and that being accompanied with armed men after the suspension 7. Charging the wholl assembly under pain of
A Declinature from the Counsell conveennig on the 17 day perceive that the Kings and the Counsell's aim was by this preparative to draw Ministers doctrine under their censure controlment And remembring that some decllnatures of this nature given-in by some brethren before were forgoten or denied because they were only verball do resolve upon a declinature in write and fortify it by good reasons and to be subscribed by them with David seing the cause is common David compeares upon the 18. day and gives-in the declinature On the 20. day it was thought needfull to send a copy of the declinature unto every Presbytery and be subscribed by all the members together with a missive requesting them to return it being subscribed with all possible diligence with some brother who was able to assist them in so weighty matters and also desiring every one study diligently this question and all the points of the discipline for certanly Satan was making an assault on the hedge of the Lords vineyard that at his pleasure he may destroy and wast the plants thereof Diligence was used in gathering subscriptions so that in short space the hands of about 400. were at it None so diligent as John Spotswood afterwards Bishop of Santandr howbeit even then he reveeled unto the King all their counsels proceedings either by himself or somtimes by a Courtier with whom he was familiar he was the only suspected Judas among the Ministers at that time others were like Hazael who understood not their own hollow hearts till time discovered them On November 24. the Commissioners of the Church being for the most part present and being enformed that they were to be charged to go off the town did resolve that seing they were conveened by warrant by Christ and his Church in so dangerous a time to see that the Church receive no detriment they wold continue notwithstanding any charge so long as it shall be found expedient and in the mean time they sent Ministers Da. Lindsay Ro. Rollock and Ja. Melvin unto the K. to shew him what inconvenients may ensue if he enter into hard dealing with the church and discharge the Commissioners of the Gen. assembly to beseech him to desist from pursute of D. Black and all controversies arising thereby till order were taken with the common enemy and a Gen. assembly be convocated fordeciding all controversies and answering all his questions And to move him to consider the danger wherein the Countrey lieth by Papists binding themselfs together associating to themselves sundry Clanns preparing arms and horses c. The next day they report his answer He was sory that matters have so fallen out betwixt him and the Commissioners yet if they will passe from the deelinature at least make a declaration that it was not Generall but used particularly in that cause of David Black being a case of slander and pertaining by right unto the church he will passe from the summons and all pursute of David Black By the way here we may understand that the words wherefore he was charged were not so odious as some have reported them Then diverse formes of a declaration were advised but they could not find one which in their judgement would please the king In end they condesâ—ended to make this offer that if his Majesty would passe from that summons and cease from all charging of Ministers for their preaching till a lawfull Generall assembly were convocated they will on the other side take up the declinature and cease to make any use of it untill the said assembly The brether that were directed report on the 27. day how they had spent much time in reasoning with his Majesty but could not agree unless the Commissioners would passe from the declinature and cause David Black answer and acknowledge the Judicatory But they would not undertake it Upon the same 27. day David Black was summoned again by proclamation and sound of trumpet at the cross for speaches uttered by him in his Sermons these three years last by past And because somtimes Barons and others sare with the Ministers all the Leedges were discharged by proclamation to assemble at the desire of Ministers Presbyteries or other ecclesiasticall judgements Under pretense of assisting them in their defense being accused of any cause crime or offense or when they repaire to any judgement seat or otherwise Without his Majesties licence Letters also were given forth upon Act of Counsell charging the Commissioners of the Generall assembly to depart out of rhe town within 24. houts after the charge and discharging them to conveen any where els Immediatly the Commissioners conveen and lay the proclamation open before the Lord the Judge of so odious imputations as they were burdened-with in these proclamations and usurpation of Supreme authority over the Church they advised them who were to occupy the pulpits to deale mightily by the word against these proclamations and charges and to use such arguments as may flow from good grounds which were then layd befored them November 29. they resolve to give-in some articles unto the King and Counsell the day following which was the day of Mr Blacks compearance wherein they do clear themselves of these odious imputations and they crave to slay that action till a Gen. assembly be convocated they thought it also expedient in respect of the new libelled summons that another declinature be formed and used by David in his own name and of the rest of the Ministry On the 29. day the hour approaching the Commissioners appoint Robert Bruce Robert Pont Robert Rolock David Lindsay Pa. Galloway to present their articles and to assist David in his action the rest were exercised in the mean time in praying and confessing their sins which had procured such trouble The brethren returning about half an hour after twelve reported that some had entred into commoning with them and condescended upon some grounds of agreement that the commoners on the Ks part were to travell with his Majesty against afternoon and themselves were to deal with the Commissioners One ground whereupon they had condescended was that they would take up their declinature and the Counsell their summons and use a form of protestation After noon when there was no appearance of agriement and the Counsell were sitting the second declinature was given in wherein David adhereth unto the first and fortifieth it with moe reasons and the above-named articles were presented David was wonderfully assisteth with courage and wisdom and the brether also who were appointed to assist him especially Rob. Bruce Nevertheless the King and Counsell do passe to the Interloquiture and declare themselves Judges competent to all the points of the libell except one which concerned the Religion of England So scrupulous were they to medle with matters spirituall or ecclesiasticall The brether returning unto the rest who were exercized as before noone report what was past It was thought meet that the doctrine be directed against the Interloquiture as
true pastors can not without treason against their spirituall king abstain from fighting against such proceedings with such sprirituall armor as are given them potent throgh God for overthrowing these bulwarks mounts erected for sacking the Lords Jerusalem Decemb. 10. Da. Black was charged to go north within sixe dayes and remain by north the North-water till his Majesty declared his will Under the pain of rebellion and putting him to the horn Decemb. 11. the Commissioners were informed that a great number of missives were written and ready to be directed through the Countrey for calling a convention of Estates and a Generall assembly the tenor followes Wee greet you well As wee have ever carryed a speciall good will to the effectuating of the policy of the Church of which wee have often conference with the Pastors and Ministry so wee and they both resolving now in end that the whole order of the said policy shall be particularly condescended agreed upon for avoiding sundry questions controversies that may fall out to the slander danger of religion Wee have for that effect appointed alswell a generall Convention of our Estates as a Generall Assembly of the Ministry to hold here in Edinb the first day of February next To treat and resolve all questions standing in controversy or difference between the Civill and Ecclesiasticall judgement or any way concerning the policy and externall governing of the Church and therefore will wee effectually desireand request you that you fail not all excuses set apart to be present at our Convention the day place foresaid precisely to give your best advice opinion in that matter as you tender the effectuating there of the well of religion and Estate and will shew yourselves our dutifull and affected subjects So wee committ you to Gods protection From Halirud house the day of Decemb. 1596. Here the reader may more clearly perceive that the alteration of the established government was intended before the 17. day of December and that not only the marches of the Jurifdiction Civille and ecclesiastcall were sought to be ridd but the order of the church-government was to be called into question howbeit thereafter nothing was pretended at first but the restraint of application of doctrine and Ministers vote in Parliament to vindicat them from poverty and contempt because otherwise strong opposition was feared On decemb 14. the Commissioners of the Generall assembly exhorted the Ministers of the presbytery of Edinburgh as they will answer unto God and the Church in so necessary a time To call before them such persons of highest ranks as are known or may be found to be malicious enemies and to proceed against them to excommunication The same day the charge that was given out against the Commissioners of the Church was proclamed with sound of trumpet After advisement they thought it lawfull to disobey so unlawfull charges but nedless and not expedient seing after them others might succed and so the work might proceed So they resolve to depart committing the cause unto God and the diligent care of the presbytery of Edinburgh but fearing the fearfull tentation of poverty micht prevaile with the weaker sort and move them to subscribe a Band which might captiously import the King and Counsells power to judge of Ministers doctrin be cause the King had said the day prâ—ceeding They who will not subscribe shall want their stipends they thought it requisite to send unto every presbytery a declaration of their proceedings The minute of their proceedings I have now set down In their declaration they write plainly that when they were insisting with his Majesty to appear in action against the forfeited Earls he had converted all his actions against the Ministry with hoter intention than he could be moved against the adversaries this long time that so they may be driven from prosecuting their suits against the Papists and to employ themselves wholly in defense of preaching disciplin that the restraint of rebuking censuring sin was the principall Butt aimed at in all this action because the mystery of iniquity which hath been intended begun and is going forward whither the purpose be to thrall the gospell by Injunctions or by a policy equivalent to injunctions or to bring-in liberty of conscience or if to draw more papistry which is to be feared for many reasons and will be reveeled in time being such as can not abide the light of reprehension the only advantage of their cause is thought to consist in extinguishing the light which can discover the unlawfulness of it that so they may walk-on in darknes without all challenge untill the truth be overthrown And because impiety dar not as yet be so impudent to crave in express termes that swine be not rebuked it is sought only that his Majesty and Counsell be acknowledged judges in matters Civile and criminall treasonable and seditious which shall be uttered by any Minister in his doctrin thinking to draw the rebuke of sin in King Counsell or their proceedings under the name of one of these crimes and so either to restrain the liberty of preaching or to punish it under the name of some vice by a pretense of law and justice and so by time to bind the word of God and let sin pass with lifted up hand to the highest c. Yee see now whaâ— was the controversy betwixt the King and the Ministry The sum of all The King would have the Ministers to heare the offers made by the forfeited Earls that they might be reconciled unto the Church On the other side Ministers urge that they be removed out of the Country again and that he do the office of a Magistrate as becomes him for their treasonous conspiracy the pardon whereof he had professed in the beginning to be above his reach and their offers import conference but no confession of an offense nor were made in sincerity as the event did prove This could not be obtained therefore pulpits sounded against the favorers of these as became faithfull watchmen to discharge duty in so dangerous a time Publick rebuke of publick and crying sins was called into question and so was the established disciplin and they were driven from the offensive to the defensive part The Ministry craved but the tryall of Ministers in the first instance to be appertaining unto the Ecclesiasticall Judicatory for application of doctrine to the rebuke of corruptions and publick offenses as they should be by the word of God practises in former times but it was refused What sins did reigne in the land the catalogue drawn up by the late assem witnesseth ..... Had they not reason then to blow the trumpet and forewarn the people of Gods judgements and now when the chief enemies forfeited for unnaturall conspiracy were suffered to return and abide in the Country The wild border-men stood in greater awe of excommunication by a presbytery than of Letters of horning I know a Noble man confessed that
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
Christ The same night he was taken with a whore It was so notorious that it could not be denied saith the same Author 2. DAVID the third Son of Malcolm Cammore did erect four Alterations in the Church of Scotland Bishopricks and seven Abbeys and other religious places as they called them and repaired sundry decayed Monasteries therefore the Clergy called him Saint David but his Successor called him a good Saint to the Church and an ill Saint to the Crown The fruit of so large donations saith Buchan Hist lib. 7. was As the use of the members faileth in them who stuff their bellies with too much meat so from thenceforth the small sparks of wit being oppressed with luxury did dayly decay the study of learning failed piety was turned into a formality and superstition and as in untilled land the seeds of all weeds and vices sprang up And the Prelates shook off the care of preaching as a work not beseeming their Dignity and because the Monks had the favor of the people for preaching the Prelates gave unto them liberty above the Parish Priests to the end that the Monks might the more recommend them in their preachings 3. When HENRY I. King of England died without a Son Steven Earl of Bolonia and his Sisters Son usurpeth the Crown about the year 1133. His Brother Henry Bishop of Winchester procured the first Law that ever was in England for appealations to Rome Ia. Vsser de stat succes eccle Appeals to Rome cap. 8. ex Hen. Hunting Hist but Steven reserveth to himself the right and power of bestowing Benefices and investing Prelates In the beginning of his reign William Dean of London Ralph Longford Richard Belmeys and others of the Chapter did elect a Bishop without the King's recommendation wherefore he causeth to be imprisoned not their persons but their wives until they had satisfied for their contempt Io. Bale ex Rad. de Dicet Whence it appeareth that as yet the Priests had wives notwithstanding all former Acts. Thereafter Albericus Bishop of Ostia was sent by Pope Innocentius II. and in a Synod at Westminster condemned the marriage of Priests again and ordained that Christ's body as they spoke should not be kept above eight days lest it become hoary and rot At that time Robert Pully deserved commendation for restoring or erecting the University of Oxford and was Rector thereof 4. HENRY II. Nephew of Henry I. by his Daughter Maude disclaimed â—â— forbidden all the Authority of the Pope refused to pay Peter-pence and interdicted all appealation to Rome At that time Philip de Brok a Canon of Bedford was questioned for murther he used reproachful speeches to the King's Justices for which he was censured and the Judges complained unto the King that there were many robberies and rapes and murthers to the number of an hundred committed within the Realm by Church-men The King commanded that justice should be executed upon all men alike in his Courts But Thomas Becket Arch-Bishop of Canterbury would have the Clergy so offending judged in the Spiritual Court and by men of their own coat who if they were convicted should at first be deprived of their Benefice and it they were found guilty again they should be judged at the King's pleasure The King stood for the ancient Laws and Customs and in a Ancient Laws are restored general Assembly at Clarendon in the year 1164. with consent of the Arch-Bishop Bishops Abbots Priors Earls Barons and great men was a rehearsal and acknowledgement of some ancient Customs and Laws among which that were authorised being sixteen in number were these 1. If between a Lay-man and a Clark were any strife for Church-goods the plea should be in the King 's Court. 2. No Bishop nor Clark should go forth of the Realm without the King's licence and then he shall swear upon the Book that he shall procure no hurt to the King nor any of his Subjects 3. None who holdeth of the King in chief or in service shall be accursed without the King's licence 4. All the Bishopricks and Abbeys when they be vacant should be in the King's hands until a Prelate be chosen and he should be chosen out of the King's Chappels and before he be confirmed he should do his homage unto the King 5. If any plea were brought to the Consistory a party might appeal unto the Arch-Deacon and from him to the Bishops Court and thence unto the Arch-Bishop and from him to the King and no further 6. All debts that were owing of truth-plight should not be pleaded in Spiritual but Temporal Courts 7. The Peter-pence which were gathered for the Pope should be collected for the King 8. If any Clark were taken for felony and it were so proved he shall first be degraded and then after judgement be hanged or if he were a traitor he shall be drawn in sunder They did all sweâ—r and by word of mouth faithfully promise to observe these Laws unto the King and his Heirs simply and without fraud Mat. Parisi calleth them wicked and detestable Acts But Tho. Becket's testimony is the stronger de facto Tho. Becket sent unto the Court of Rome to signifie the grief of the Church and his own for consenting unto these Laws and asked absolution from the bond which he had unwisely entered into and he obtained it The same year the King required to have punishment of some misdoings among the Clergy The Arch-Bishop would not permit and when he saw in his judgement the liberties of the Church troden under foot he without the King's knowledge took ship and intended toward Rome but by a contrary winde he was brought back Then he was called to account for his receipts that came to his hand while he was high Chancellor He appealeth to the See of Rome and under pain of excommunication forbad both Bishops and Nobles to give sentence against him seeing he was both their Father and their Judge Nevertheless they without his confession gave sentence against him Then he seeing himself forsaken of all the other Bishops lifted the cross which he held in his hand aloft and went away from the Court and the next day got him over into Flanders and so to the Pope Matth. Parisien hath many Letters betwixt the Pope and this King and the King of France and sundry Bishops of France and England for reconciliation betwixt the King and this proud Prelate but all to no purpose till Henry of his own accord did cause his Son Henry III. to be crowned and then he being in Normandy was content by the mediation of the French King to accept the Prelate Thomas returning into England excommunicateth all the Bishops which had been at the Coronation of the yong King because it appertained unto him forsooth to inaugurate the King The King sent unto him and required to absolve them seeing what was done unto them was done for his cause The Prelate refuseth On Christmas day he solemnly excommunicateth
two Gentlemen for cutting his horse tail On the fifth day four Gentlemen did kill him in the year 1171. At Easter Pope Alexander canonized him as a Saint and would have excommunicated the King for his death but the King by his Ambassadors purged himself that he knew not of his death yet because he did carry grudge at him he was forced to renounce the investiture of Bishops and thereby his Kingdom became more slavish then before And the Pope in token of his victory to the shame of the King and credit of the Clergy did pretend some miracles as done by this Thomas after his death and commanded his feast to be kept throughout the Kingdom and the Cathedral which before was called Christ's Church was after that called St. Thomas Becket's and to the end the King might suffer this infamy the more patiently and also to make Ireland the more subject unto the See of Rome Pope Alexander confirmed again unto King Henry the Lordship of Ireland and ordained that the Bishops there should obey the Laws of England For in the year 1155. Murchard or as some call him Dermot mac Morrog King of Leinster being exiled by O. Roricy King of Midia sought aid from Henry II. he sent Richard Strongbow Earl of Penbrok who had married the onely Daughter of Murchard with a considerable Army into Ireland and within a short space he restored his father in law and conquered other Lands so that Henry was jealous of his power and commanded by open Proclamation him and all his Army to return under pain of forfeiture In obedience Richard gave into the King's hand all his purchase and his wifes inheritance and again received as his vassal Weisford Ossoria Carterlogia c. But in the year 1172 Henry went personally into Ireland and the most part submitted themselves unto him as unto their onely and lawful Soveraign whereas in former times that Nation was divided into four petty Kingdoms and several Dukedoms and one of them was chosen Monarch The same Henry did claim the Lands of Northumberland and from the Scots Malcolm the maiden and his Brother William at two several times went to London and did acknowledge the King for these Lands whereas in former times the Heir of the Crown did onely perform that ceremony But then Henry would have more that all the Bishops of Scotland should be under the yoke of the Arch-Bishop The Bishops of Scotland will not submit to the Primate of York of York as their Metropolitan At the first meeting at Norham the Scots put it off but with slender delays The next year Hugo Cardinal de S. Angelo sent into England was for Henry in this purpose and did cite the Bishops of Scotland to compear before him in Northampton they went thither and the Cardinal had a speech of humility and obedience all to perswade the Scotch Bishops to submit themselves unto the Primate of York who was a Prelate of great respect and whose credit in the Court of Rome might serve them to good use A yong Clerk stood up and spake in name of the others his speech is written diversly I shall shew it as I have copied it out of an old Register of Dunkel by the favor of Bishop Alexander Lindsay It is true English Nation thou mightest have been noble and more noble then some other Nations if thou hadst not craftily turned the power of thy Nobility and the strength of thy fearful might into the presumption of tyranny and thy knowledge of Liberal Science into the shifting Glosses of Sophistry but thou disposest not thy purposes as if thou wert lead with reason and being puft up with thy strong Armies and trusting in thy great wealth thou attemptest in thy wretched ambition and lust of domineering to bring under thy jurisdiction thy neghbor Provinces and Nations more noble I will not say in multitude or power but in linage and antiquity unto whom if thou wilt consider ancient records thou shouldest rather have been humbly obedient or at least laying aside thy rancor have reigned together in perpetual love and now with all wickedness of pride that thou shewest without any reason or law but in thy ambitious power thou seekest to oppress thy mother the Church of Scotland which from the beginning hath been Catholique and free and which brought thee when thou wast straying in the wilderness of heathenism into the safe-guard of the true faith and way unto life even unto Jesus Christ the Author of eternal rest she did wash thy Kings and Princes and people in the laver of holy Baptism she taught thee the commandments of God and instructed thee in moral duties she did accept many of thy Nobles and others of meaner rank when they were desirous to learn to read and gladly gave them dayly entertainment without price books also to read and instruction freely she did also appoint ordain and consecrate thy Bishops and Priests by the space of thirty years and above she maintained the primacy and pontifical dignity within thee on the North side of Thames as Beda witnesseth And now I pray what recompence renderest thou unto her that hath bestowed so many benefits on thee is it bondage or such as Judea rendered unto Christ evil for good it seemeth no other thing Thou unkinde vine how art thou turned into bitterness we looked for grapes and thou bringest forth wilde grapes for judgement and behold iniquity and crying If thou couldest do as thou wouldest thou wouldest draw thy mother the Church of Scotland whom thou shouldest honor with all reverence into the basest and most wretchedst bondage Fie for shame what is more base when thou wilt do no good to continue in doing wrong even the serpents will not do harm to their own albeit they cast forth to the hurt of others the vice of ingratitude hath not so much moderation an ungrateful man doth wrack and masacre himself and he dispiseth and minceth the benefits for which he should be thankful but multiplieth and enlargeth injuries It was a true saying of Seneca I see The more some do owe they hate the more a small debt maketh a grievous enemy What sayest thou David it is true They rendered me evil for good and hatred for my love It is a wretched thing saith Gregory to serve a Lord who cannot be appeased with whatsoever obeysance Therefore thou Church of England doest as becomes thee not thou thinkest to carry what thou cravest and to take what is not granted seek what is just if thou wilt have pleasure in what thou seekest And to the end I do not weary others with my words albeit I have no charge to speak for the liberty of the Church of Scotland and albeit all the Clergy of Scotland would think otherwise yet I dissent from subjecting her and I do appeal unto the Apostolical Lord unto whom immediately she is subject and if it were needful for me to die in the cause here I am ready to lay down my
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