a Bishop that any Bishop so called had any Jurisdiction without or larger then one Town within the space of the first 300. years Rhegium a little Town had a Bishop of as great power within his Town as the Bishop of Rome had within his Town as witnesseth Jerom ad Evangr and neither of them had power in the others Town And therefore if men will leave the direction of Scripture and follow the first declination of Antiquity every Town should have its own Bishop We have read of more Bishops in one Town but for the first 300. years two Towns were not under one Bishop Or who will shew it Erit mihi magnus Apollo Object not a Canon of Nice I crave a testimony within the first 300. years and if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that Canon be taken in the Apostles sense Acts 15. 7. for a good while ago certainly it carrieth not a long space of time In sum every Town should have their own Church-Council whether the Praeses be per vices monethly or quarterly or yearly or ad vitam or ad culpam and so that the Church-Council may act without the Praeses being necessarily or wilfully absent but not he without his Colleagues as Cyprian testifieth of himself in Epist 10. ad Presbyt Diacon edit Basil ann 1521. Let this be understood without the prejudice of larger Synods which Antiquity did ever acknowledge Now because I would joyn all this purpose together for the more clearing of it I add three particulars First Of the ground and platform of The first pattern of Episcopal degrees Bishops Secondly Of the Election and Consecration of them Thirdly Of the rise and growth of their Jurisdiction Concerning the first Lombard li. 4. Di. 24. § 9. teacheth thus The Canons judge excellently that onely two Orders are holy Deacons and Priests for the primitive Church had onely these so far as we read and we have the commandment of the Apostle concerning them onely for the Apostles ordained Bishops and Elders in every City we read also that the Apostles ordained Levites of whom the chief was Steven but afterward the Church ordained Sub-Deacons and aco luthi And in se 11. he saith The Order of Bishops is four-fold to wit Patriarchs Arch-Bishops Metropolitans and Bishops This distinction seemeth to have been brought from the Heathens who called their Priests some Flamines simply others Archy-Flamines and others Proto-Flamines for the Heathens called their Priests Flamines c. Lombard was a Bishop and knew Antiquity if he could have said more for the credit of his Order he would not have been deficient For the second Pope Vergil de inven rer li. 4. cap. 6. saith Of old in Consecration of a Bishop was no Their consecration other Ceremony but the people which for that end as Cyprian witnesseth not in one place onely especially in Epist 4. ad Felic Presby were always present at the Election of Bishops did pray and the Presbyters laid on their hands this was the Consecration used at first by the Apostles and Fathers Lest any be mistaken the priestly Order can no way be said to proceed from the Bishop of Rome unless it be understood among the Italians onely c. In c. 10. he saith The power of choosing Bishops Priests and Deacons from the beginning did belong unto the Apostles and then unto the Priests of the Cities yet not without the suffrage of the people and the judgement of neghboring Bishops Cyprian witnesseth not in one place onely especially in Epist 4. ad Felic that this Custom continued a long time and there he discourseth of this clearly but seeing that Law is long since out of date it is to no purpose to repeat his words When a Bishop was chosen so the other Bishops did initiate him and this was done by a Decree of the Synod at Nice where it was ordained that a Bishop should be entered if possible by all the Bishops of the Province but if that could hardly be at least by three and not without the Authority of the Metropolitan But now both those belong unto the Roman High Priest for he createth a Bishop and initiateth him or according to the Nicen Order he commandeth him to be initiated that is consecrated But afterwards the creation of Bishops was turned into another form by Boniface the Third He ordained that they should be chosen by the people and Society of Priests the Prince of the place not gain-saying and the Roman High Priest consenting with these words Volumus jubemus But this Decree as too good went soon out of use all things falling into worse then they began to advise with the Emperor but Lewes Son of Charles the Great renounced unto the High Priest Paschalis the right which Hadrian had given unto the Father Charles but now many Princes gripe fast to this yea not onely declare and call Bishops as they please without the suffrage of Priests and people but by their onely Seals give inferior Benefices which Simplicius and Gregory did altogether forbid So far he In these days some plead much for Antiquity in Government of the Church and yet their pretences go not higher then the corrupt times It may be truly thought if some questions much stood upon now had been asked of Cyprian he had answered I know not as What difference between the Ordination of a Minister and the Consecration of a Bishop what is a Presentation what is a Patent what difference between Ordination Institution and Collation what is a Chappel where Ministers are Ordained and not one of his flock present and many such others As to the rise and growth of Episcopal Jurisdiction Pe. Soave in Hist Concil Triden li. 4. sheweth it fully saying This place requireth saith he to shew the original of this Jurisdiction that it may appear by what degrees it hath come unto this power which is envied by Princes and feared by all Nations When Christ did commit unto the Apostles the preaching of the Gospel and administration of the Sacraments he gave unto them in the person of all Believers a great commandment that they should love one another and forgive wrongs mutually commanding each one to mediate twixt dissenting brethren and to compose jars and as the last and highest remedy commending that charge unto the body of the Church with this promise that it should be bound or loosed in heaven what they should binde or loose on earth and the Father will give what they with mutual consent do crave to wit this pious duty of Charity in procuring satisfaction unto the injured party and pardon unto the offender was the continual work and exercise of the primitive Church And according to this commandment Saint Paul exhorteth that when Civil questions arise twixt brethren they should not go to the Benches of Infidels but suffer their controversies to be judged by wise men chosen among themselves This had a form of Civil Judicatory as the
more contrary unto the Apostles or more hateful unto Christ Jesus then to destroy souls by defrauding them of the Ministry ..... In a word the holiness of the Apostolical seat cannot do any thing but unto edification and not to destruction for this is the fulness of power to edification But those things which they call Provisions are not to edification but most manifest destruction The Pope hearing this Letter foamed as in a rage and sware by Peter and Paul that he would hurl such a phrenetick wretch into confusion which durst so boldly controle his command and make him a fable unto the world Is not the King of England our vassal yea and slave whom I at my nod may thrust into prison The Cardinals namely Aegidius a Spaniard and some others touched in conscience could scarcely appease his fury and among other words they said To confess the truth unto your Holiness it is true what he saith and we cannot condemn him for it he is a Catholick man more holy and religious then we our selves are and as it is judged amongst all the Prelates there is none better nor his equal this is not unknown universally nor can our contradiction avail against him wherefore we think best to pass by such a thing lest perhaps some tumult arise thereupon especially seeing it is manifest unto all men that once must come a defection and departure from the Church of Rome When Robert lay on his death bed he said unto the brethren coming to visit him Heresid is an opinion taken up by human sense contrary Heresie white unto the holy Scriptures openly avowed and pertinaciously maintained Is not Innocentius therefore an Heretick and since Christ came into the The Pope an Heretick and Antichrist World to save souls may not the Pope be justly called the Antichrist who feareth not to destroy souls The Pope doth impudently annul the priviledges of his Ancestours .... and therefore the contemner should be contemned according to that saying of Esay Wo to thee who despisest ..... Matth. Parisien 9. In the year 1240. a Carthusian Monk at Cambridge said openly before Otho the Legate Gregory is not the head of the Chutch but there is another head thereof Satan is loosed the Pope is an Heretick Gregory which is called Pope defileth the Church and the World The Legate said unto him Is not power given from above unto the Pope to loose and bind souls and to exerce the charge of Peter on earth The Monk replied How can I think that such power as was given unto Peter is given to a Simoniack and Usurer yea and who is defiled with greater crimes The Legate did blush for shame and said We may not strive in words with a fool Idem 10. Seval Arch-Bishop of York followed in the same footsteps when he saw the pride of the Pope usurping and tyrannizing above the Kings he was astonished and in the grief of his heart he intreated Pope Alexander the IV. by Letters that he would leave off from such daily enormities or at least refrain himself and follow the example of good men that he would feed Christ's Lambs as Peter did and not pull the skins off them and devour them like an hungry Wolf The Pope had given the fattest of his Benefices unto some wanton young men and ignorant of the language as he made Jordanus Dean of York c. Seval would admit none of them wherefore the Pope excommunicated him with bells and candles He could suffer these ceremonies but he could not suffer strangers to be set over the people and the more he was cursed by the Pope he was the more beloved of the people and they did bless him yet quietly for fear of the Romans Although he was not murthered yet for his sufferings he was called a Martyr Idem ad An. 1257. 11. Matthew of Paris whom I have often named was a Benedictine of Saint Alban he wrote the History of England from the days of William the Conqueror until the year of his own death 1260. where he describeth how others spoke against the abomination of Antichrist to the end that posterity might know and abhor it and thereby he giveth us to understand what were his own thoughts as here and there he expresseth himself e. g. ad An. 1237. he saith It is manifestly known that the Church of Rome alas hath deserved the wrath of God for the guides thereof seek not the devotion of people but their full purses not to gain souls unto God but to collect revenues to themselves to oppress the religious and many ways impudently to catch other mens goods ...... hence ariseth grumbling among men and the wrath of God is provoked dayly Ad An. 1238. he calleth the Pope the Successor but not the imitator of Peter Ad An. 1245. he saith The Pope sent unto the King of Arragon and then unto the King of England craving that he may come and abide in their Kingdoms and the Nobility did refuse because the Papal Court was so infamous that the strength thereof went up unto the clouds Ad An. 1251. he saith The threatning of the Apostle may be thought to be fulfilled Vnless there be a departing the son of perdition shall not be revealed Behold that mens hearts depart and not their bodies from the Pope who is enraged like a step-father and from the Church of Rome which is cruel in persecuting like a step-mother 12. John Russel an English Gentleman who married the Widow of Walter Cumin Earl of Lenox about the year 1262. afterwards he purchased Letters from the Pope to summon a number of Scots to appear in England before the Legate for slandering his wife of witchcraft and poisoning her first husband The Scots dispised the citation alledging their ancient priviledge that Scotch men cannot be charged to answer without their own Country and so the summons turned to nothing saith Buchan Hist lib. 7. 13. Within some few years King Alexander the III. was encombred with The Lords and Bishops strive for precedency the pride of Priests and Monks saith the same Author there he understandeth certainly Bishops and Abbots which being enriched saith he by former Kings and enjoying long prosperity began to grow rank and would go before the Nobility as in wealth so in all other things or at least be equal with them The Noble men took this in ill part and dealt roughly with them wherefore they complain unto the King Whether he thought these injuries not to be so hainous as the Priests called them or if he thought that they were not without cause yet he made no account of them therefore the Bishops did excommunicate all the Noble men excepting the King only and with many threats do prepare themselves to go unto Rome Then the King calling to minde what broils Tho. Becket had raised in England by his ambition called the Bishops from their journey and compelled the Nobility to yeild unto their pride Thus the spiritual
intend the Action against a Laick and on the account of this Court they are most attentive unto their own gain and leaving nothing unto the Seculars they usurp upon all men as under their reach Or if any escape this snare there remaineth one jin to catch them to wit a general Rule for the foundation of faith Every Action belongeth unto the Ecclesiastical Court if the Magistrate will not do right or if he delay to do it And if the pretensions of the Clergy had held within these bounds the condition of the Christian Republique had not yet been undone for it had been in the power of Nations and Princes when they tolerably exceeded the bounds of equity to have reduced them by Laws into some tolerable measure as in time of extream necessity it had been done But he who hath laid the yoke upon Christians even he hath taken away all way of shaking off the yoke for after the year 1050. when all the Actions of the Clergy are made proper unto the Bishops Court and so many Actions of Laicks under the pretence of spirituality and almost all others upon the account of the mixt Court do some way belong unto that Court and lastly They have made Secular Power subject unto them under colour of delayed right At last they are come so far as to affirm That the Bishop hath so large and wide power of judging neither by connivance nor grant of Princes nor by the will of the people nor by ancient custom but it is the very property of Episcopal Dignity and essential unto it and gifted by Christ himself And albeit there be extant many Laws of the Emperors in the Books of Theodosius and Justinian and in the Books of Charles the Great and Lewes the Godly and other Princes after them both in the East and West whereby it is clear after what maner at what time and by whom that power was granted and all Histories both Ecclesiastical and Civil do agree in the report of these Grants and Customs and in their causes and reasons nevertheless this so manifest a truth could not hitherto have place and is fallen before a naked contrary and groundless assertion even so far that the Doctors of the Canon-Law have openly declared them Heretiques who will not suffer themselves as blinde men to be led into the ditch Nor do they contain themselves within these limits but they do also add That no Magistrate not the Prince himself may meddle with any of these Actions which are proper unto the Clergy seeing they be spiritual whereof Laicks are altogether incapable And nevertheless the truth was not so unknown but that even at the beginning of this error the learned and godly did oppose it and did convince both the parts of this assertion of manifest falshood First They maintain that the major Laicks are incapable of spiritual things is absurd and impious seeing they are adopted by the heavenly Father called the children of God the brethren of Christ made partakers of the Kingdom of Heaven and worthy of divine Grace of Baptism and communion of the flesh of Christ for what be spiritual things if these be not And if there may be any other should there be any question concerning him which is partaker of these highest and most excellent things as if he were uncapable of spiritual things And they said The minor is as false The proper causes of the Bishops Court are meerly spiritual seeing faults and contracts which belong unto this Jurisdiction if we consider these qualities that the Scripture attributeth unto spiritual things are as far distant from them as heaven is from the earth But the opposition of the better part could not hinder the greater And after the same maner concerning the spiritual power of binding and loosing which Christ gave unto the Church and concerning the exhortation of St. Paul for composing differences among Christians and not appearing before Infidel-Judges by progress of time a temporal throne was set up by many degrees more gloriously then any now or that hath been at any time and in the midst of every Civil Government is another set up no way depending thereon so that they which at first did prescribe the forms of that administration could not possibly imagine such an Idea of a Republique neither is it my purpose to report how they are not content to have attained their aim in building a Court independant any way from the Civil Government and have likewise attained another end unexpectedly and have made up an Empire by a new and Mark a strange Novelty strange opinion which in a moment of time hath made wondrous progress now they ascribe unto the Roman Pope alone which so many Bishops in the space of 1300. years had been purchasing for themselves by so many admired wiles and they made the foundation of his Jurisdiction to be not as before in the power of binding and loosing but a power of feeding and by vertue thereof they hold that all Jurisdiction was given by Christ in the person of Peter unto the Pope alone in these words Feed my sheep I say I have not purpose to speak more of this c. So far in the History of that Synod at Trent Here I add how the Canons began and how they were distinguished The original of Canons into several sorts Ge. Cassander sheweth this in Consultat Artic. de Canonicis saying In ancient time a Monastical life was private and distinct from all Ministery of the Church so that at first they had need of a Presbyter from some other place to administer the Sacrament and thereafter it was granted that one of their Order should be ordained a Presbyter by whose Ministery they did receive the Sacraments And so the Orders of Monks and Clerks were altogether distinct for Monkery as Jerome saith was the office not of a Teacher but of a Mourner But then Religious men in imitation of the Monastical life did also appoint Colledges of Presbyters and Canons where Clerks that were aiming or appointed unto the Ministery and Priests that were already placed in the Ministery should live according to a prescribed Rule which albeit it was a little more free then the Monkish yet was tied to certain Canons hence that life was called Canonical and they who professed it were called Canons and the Society or Colledge was called a Monastery which name continueth in some most famous Colledges And so in some ancient Councils is mention of the Monasteries of Monks and of Clerks a Bishop was Governor of the one and an Abbot of the other Blessed Augustine is said to have been the chief Author of this Institution who when he had gathered a Society of godly men to live without a Town and apart from the multitude of men thereafter was made a Bishop and he would have within his Bishoprick a Monastery of Clerks and Presbyters with whom he might live in a community Some say Urban I. was the beginner of this
Pastor upon their own charges The assembly declares it lawfull and will joyn with them to procure approbation of the Parliament II. Because many are delated to absent themselves from the Sacrament under vain pretenses It is ordained that every presbytery shall command every Minister within their bounds to give up the names of all them within their parishon who communicate not each year once at least And then summon them to compear before the presbytery to hear themselves decerned to communicat within three months with certification if they obey not the Act of Estates against Non-communicants shall be execute against them And if they obey not after these three months their names shall be delated unto the K. or Counsell for the effect foreâ—aid III. It was lamented in the Kings presence that when Ministers are in process against adulterers murderers and such other scandalous persons they are drawn from their calling and charged to compeare before the Counsell by letters obtained upon false narratives and so the disciplin of the Church is loosed and vice is not punished The K. promiseth that no Letters shall be directed from his Counsell against any Minister nor presbytery at the instance of any person for execution of their office unless the party produce a testâ—moniall in forme of instrument de negata justitia IV. The Commissioners that were appointed to wait upon the King give-in these articles framed with his advice to be presented unto the next Convention of Estates 1 All Jesuites Seminarie-priests excommunicated and traffecting Papists which at any time shall return into the Countrey or are presently within the Countrey shall immediatly after delation of their names unto his Majesty be apprehended and keept in ward untill they convert unto the religion or be removed out of the Countrey 2 The receivers of obstinat excommunicat Papists and their chief friends whose houses they haunt shall be charged to find caution under a pecuniall pain according to their ability that they shall no way entertain nor receive these persons 3. That all excommunicate Papists be charged to satisfy the Church within three months under the pain of horning and if they obey not to be denounced that their escheats liferents after year and days rebellion may be intrometted with by the Kings Treasurer and not to be disponed to any donator 4. That the Marques of Huntly be charged to present before his Ma. and Counsell â— Gordon of Newtoun P. Butter and Al. Lesly according to his band that they may be committed to warduntill they satisfy the Church V. Bonitoun younger is ordained to be conveened before the presbytery of Brechin as his Judge ordinary and there to offer his satisfaction VI. Because many inconvenients fall out by marriage of young persons it is ordained that no Minister joyn in mariage any man under fourtien year of age nor a woman under twelve compleet at least Ordaining also the Commissioners of the Assembly to craue this statute to be ratified by the Estates VII Because mariages of persons convict of adultery is an allurement to married persons unto that crime thereby thinking to be separated from their lawfull spouse land to be married with the person with whom they have committed adultety therefore the Assembly ordaines a supplication to be presented unto the Estates to discharge the marriage of such persons and that this Statute be confirmed by Parliament VIII The advice of the Conference at Falkland in July 1599. is read in Sess 6. concerning the Voters in Parliament 1. Concerning the manner of chusing it is condescended that every one of them shall be recommended by the church unto his Majesty and that the Church shall nominate sixe for every place of whom his Ma. shall chuse one and his Ma. promiseth bindeth obligeth him that he shall chuse none other but one of these sixe And if his Ma. shall refuse them all upon just reason of insufficiency and of greater sufficiency of others The Church shall make a new recommendation of other sixe of whom his Maj. shall chuse one without any more nomination and he that shall be chosen by his Ma. shall be accepted by the Synod 2. It is concluded that the Gen. assembly shall have the nomination or recommendation of him who in name of the Church shall vote in Parliament and he shall take the advice of the Synods and presbyteries directed from them in writ And the Synod shall have liberty to nominat alswell within their Province as without Providing that if there be one within the Province meet for the place caeteris paribus he shall be preferred before another 3. Concerning his rent it is advised with one consent that the Churches being planted sufficiently the Colledges and Schools already erected not being prejudged that the Kings Ma. shall provide him to all the rest that may be obtained of that Benefice whereunto he is preferred As for the cautions to keep him that shall have vote in Parliamenâ— from corruption they be these following 1. That he presume not at any time to propound at Parliament Counsell nor Convention in name of the Church any thing without express warrant and direction of the Church and such things as he shall answer to be for the well of the Church Under the pain of deposition from his office nor shall he consent or keep silence in any of the saids Conventions to any thing that may be prejudiciall to the well liberty of the Church Under the same pain 2. He shall be bound at every Generall assembly to give an account of the discharge of his commission since the Assembly preceeding and shall submitt himself to the censure and determination whatsoever without appellation and shall seek and obtain ratification of his doings at the said Assembly under the pain of infamy excommunication 3. He shall content himself with that part of the Benefice which shall be given by his Majesty for his living not hurting nor prejudging the rest of the Ministers of the Churches within his Benefice planted or to be planted or any other Minister of the Countrey whatsoever and this to be a clause to be inserted in his provision 4. He shall not dilapidate in any way his Benefice neither make set not disposition thereof without the speciall advice and consent of his Majesty and generall assembly and for the greater warrant heerof he shall interdict himselfe not to dilapidate his Benefice nor consent to the dilapidation of it made by others To the Generall assembly and shall be content that inhibitions be raised against him for that effect 5. He shall be bound to attend faithfully upon his own particulare congregation where of he shall be Minister in all the points of a pastor and here in he shall be subject to the tryall and censure of his own Presbytery and Provinciall Assembly as any other Minister that beares no commission 6. In the Administration of disciplin collation of Benefices visitation and all others points of Ecclesiasticall
made known unto God And lib. 8. Ep. 36. They who come after us will see worse times so that in comparison of their times they will judge that we have had happy daies Yea Gregory not only foresaw Gregory deviseth new Rites yet tieth not others unto them this defection but he was not the least agent in multiplying new Rites he did frame a new order of Divine Service or as they call it a new Mass where it is clear that the former manner did not please him And li. 7. indict 2. Ep. 63. he shews that some of his friends both Greeks and Latines did grumble against it and in the end of that Epistle it is remarkable that he saith Nevertheless if that of Constantinople or any other Church hath any good I am ready to follow in goodness even my inferiours to whom I forbid unlawfull things for he is a fool who thinks himself chief and that he will not learn the good things that he seeth And when Augustine whom he sent into Britain did ask him seeing the faith is one why are the customes of the Churches diverse And why is one sort of Mass in Rome and another in France Gregory answers Thy Brother-hood knows the custom of the Roman Church in which you have been nourished but it pleaseth me that whether in the Church of Rome or of France or in any other thou hast seen any thing that may more please the Almighty God that thou diligently follow it and in that Church of the English which in respect of the Faith is new they ordain the best things that thou hast seen in many Churches for things are not to be loved for the places but the places must be loved for the good things therefore chuse thou out of every Church what things are godly pious and right and these being gathered into a bundle put thou into the minds of the English for customes Interrog August resp 3. Whence it is clear that although Gregory was the Authour of the Mass yet he did not bind all men to follow it nor any other Ceremonies In his answer to Augustin's sixth question he saith The holy Law forbids to uncover the filthiness Degrees of kindred of kindred therefore it is necessary now that the third and fourth degree may lawfully marry but should altogether abstain from the second Here he wresteth Scripture and restraineth the degrees which God permits Then Augustine asketh in his 7. question Whether those who are so unlawfully married shall be commanded to divorce and shall be denied of the Communion Gregory answereth Because many in that nation while they were infidels were mixed in that unlawfull marriage when they come into the faith they are to be admonished to abstain and let them know that it is an heinous sin let them tremble at the fearfull judgement of God lest for their carnal pleasure they suffer everlasting torments and yet they are not to be deprived of the Communion of the Holy Body and Bloud of the Lord lest we seem to revenge on them the things whereunto they had bound themselves in their ignorance before the Laurel of Baptism for at this time the holy Church correcteth some things in zeal suffereth some things in meekness dissembleth some things in prudence that oft by tollerance and connivance she may amend the ill which she hateth But all they who imbrace the faith are to be admonished that they do not such a thing and if they shall then do it they are to be deprived of the Communion of the body and bloud of the Lord. Here is a good advice in this but still he aimeth at his own conceit He deviseth a superstitious manner of consecrating Churches which the posteritie have changed he did foster the fond conceits of men by too credulous believing the false miracles of his time saith M. Canus in Theol. In Vita Gregor loc lib. 11. cap. 6. He praied for delivering the soul of Trajan out of Hell Pope Siricius who lived an 387. was the first who contradicted marriage of Priests and Deacons Gratian. dist 82. and forbad their societie with their wives whom they had married And Pope Pelagius did ordain that Deacons who had wives should either put them away or leave their Benefice Ibid. but then Pope Gregory judgeth it contrarie unto the Gospel to put away a wife unless it be for fornication and he ordained that no sub-Deacon should be admitted unless he promise chastitie and he thought by this means to bring single life upon the Clergie seeing they must be Deacons ere they be Priests Pol. Verg. de invent rer lib. 5. cap. 4. Nevertheless afterwards when he finds that Priests lived not continentlie and thereby many children were murthered as he saw 6000. heads of children taken out of a pond see hereafter in the 9. Centurie in the Epistle of Huldricus Bishop of Augusta he annulleth his own Act and saith It is better to marry then to burn and murther he was credulous of Purgatorie of which it follows For these and other conceits Gregory is called worse then any of his Predecessours but for his soundness in other articles and for his vertues worthy of praise he is commended above all his Successours for he taught far otherwise then the Church of Rome doth now In lib. 4. Ep. 40. he perswadeth Leander a Physician to diligent The faith of Gregory for matter of doctrine reading of the Scriptures and that upon such reasons that concern all men saying The Scripture is an Epistle sent from God to his creatures if thou receivest a Letter from an earthly King thou wilt not rest nor sleep till thou understandest it but the King of Heaven and God of Men and Angels hath sent his Letters unto thee for the good of thy soul and yet thou neglectest the reading of them I pray thee therefore study them and meditate daily on the words of thy Creatour And in the preface on Job unto Bishop Leander cap. 4. In the Scripture is milk for babes and meat for the stronger There is a river plain and deep wherein lambs may wade and Elephants may swim He hath the same again in Ezek. lib. 1. hom 9. in the end of this he saith whatsoever serves for edification and instruction is contained in the holy Scriptures In Iob lib. 19. cap. 17. The books of Maccabees are not Canonical Scripture and he permits an excuse of citing a testimony out of them to wit he doth not inordinately herein because they are written for edification albeit they be not Canonical Again lib. 5. cap. 7. he saith Our righteousness is found to be unrighteous when it is narrowly examined and it stinketh in the censure of the Judge which glistereth in the esteem of the worker And lib. 18. cap. 25. some rejoice in their own power and they do glory that they are redeemed by their preceding merits whose assertion certainly is contrary to it self for while they say They are innocent and redeemed
the Moon in the first month Hence it is clear that then they did reckon March to be the first month after the manner of the Jews which was the custom in Scotland till the year 1603. and is still the custom of England whereupon ariseth difference in computation of years 2. No Bishop should meddle with the Diocy of another 3. No Clark shall forsake his own Bishop and go into another Diocy without Letters of commendation from his own Bishop 4. Provincial Synods should be observed at least once a year 5. Let no Bishop prefer himself before another but by priority of their consecration 6. Let no man put away his wife except as the Gospel teacheth it be for sornication and if he put her away let him remain unmarried Beda hist Angl. lib. 4. cap. 5. 9. In the year 682. was the general Councel of 150. Bishops or as some The VI. general Councel at Constantinople write 171. at Constantinople against the heresie of the Monothelites Of this Councel somewhat was spoken before Here the Emperour Constantine was present and President propounding questioning commanding silence upon occasions ruling and dismissing in every Session or in his absence a Nobleman whom he ordained The Nobleman sate on his right hand and on his left were the Legates of Pope Agatho George Bishop of Constantinople Macarius Bishop of Antiochia some Presbyters for the Bishops of Alexandria and Jerusalem for then these two Cities were under the Sarazens and the other Bishops There they were accursed who hold that there is but one Will in Christ and a Confession was published against this errour and they made no other Canons George did confess his errour and did receive the sentence of the Councel but Macarius and his Predecessours Cyrus Sergius Pirrhus Paul and Peter were accursed and Theophanius an Abbot in Sicily was made Bishop of Antioch Beda de 6. aetat In the 12. Session the Epistle of Honorius Bishop of old Rome unto Sergius Bishop of Constantinople was examined he was anathematized and his Epistle was condemned to the fire this Councel sate 2. years Within 4. or 5. years by authority of the Emperour Justinian the same Bishops were assembled and about 100. more they sate in the Palace and therefore it is called Trullano from Trullo the name of the Palace also it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was neither fifth nor sixth yet they set in form the constitutions of both Bellarm. de conc lib. 1. cap. 7. In Gratian. decr dist cap. 16. Habeo librum Peter Bishop of Nicomedia testifieth that they made 102. Canons which are not extant but some are preserved Mart. Kemnitius in examin Conc. Triden pag. 3. citeth from Nilus Bishop of Thessalonica and the Greek Nomocanon the thirteenth Canon in these words Because we understand that it is delivered in the Roman Church as a Canon that they who are thought worthy of the Order of a Deacon or Presbyter should profess that they should not bed with their own wives thereafter We following the ancient Canon of Apostolical genuine and orderly constitution ordain That the lawfull cohabitation of holy men with their own wives from this day in time coming should be valid ratified and firm no way dissolving their conjunction with their own wives or depriving them of conjugal society which is in due time and therefore he who is thought worthy the honour of a sub-Deacon or Deacon or a Presbyter shall not be hindered from that degree because he dwelleth with his lawfull wife neither shall it be required of him at his ordination or shall he be compelled to profess that he shall or should abstain from lawfull copulation with his own wife and yet they shall not have copulation with their own wives indifferently but shall abstain in time of their course and therefore if any shall presume contrary to the Apostolical Canons to deprive Deacons and Priests after ordination of society with their lawfull wives let him be deposed and also they who are ordained if they put away their wives under pretext of piety let them be excommunicated Hence it appeareth that the Councel did defend the marriage of Church-men to be Apostolical and orderly and therefore the contrary constitution of the Roman Church was not ancient Apostolical nor orderly And nevertheless the same Councel saith Ca. 3. Because the Roman See in respect of the marriage of Priests hath observed the highest rigour and the Constantinopolitan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meekness or gentleness let us set a middle between the two c. And so they ordain that who is twice married or who hath married a widow or a divorced or a servant or a whore should not henceforth be admitted and the liberty of Priests which in Ca. 13. is called Apostolical is denied unto Bishops in Ca. 12. and the wife of a Bishop is ordained to go into a Monastery Ca. 48. And Priests Deacons and sub-Deacons are forbidden to marry from thenceforth When they say from thenceforth they declare that it was lawfull before These Canons are also in Gratian's Decrees with great alteration but the known practice of the Greek Church sheweth the reality of these Canons Likewise in Ca. 55. they say Because we have found that some in the Roman Church in time of Lent do fast on the Sabboth daies contrary to the received custom of the Church it seemeth good unto this sacred Synod that the Canon shall also bind every way the Roman Church which Canon saith If any Clark should be found to fast on the Lord's day or Sabboth except one Sabboth only let him be deposed and if he be a Laick let him be excommunicated The Papishes in these daies do glory saying That the Roman Church is the Mother-Church Judge of all Churches and can be judged of none But behold In this Synod a Bishop of Rome is condemned in two particulars And in Ca. 36. it is decreed That the See of Constantinople hath and should have equal Priviledges with the See of Rome and in Ecclesiastical matters be equally magnified Gratian. decr dist 23. Edit Paris an 1585. where the gloss saith that the Canon is amended from a manuscript in Greek 10. In the year 684. was the XI Councel at Toledo There first Quiricus The XI Synod at Toledo the Metropolitan lamenteth the long omission of National Councels and the X. was held an 674. Ca. 2. So far as one excelleth another in honour of preferment so far ought he to excel in godliness by having continually in his mouth the sword of Truth and in his hand the work of Light for we should at all times be mindfull of the degree of order and manner of conversation seeing we have taken upon us the Office of preaching and no care ought to distract us from reading the Scriptures therefore who are advanced to eminent places ought to take care that they who are within their charge perish not by famine of the Word also Metropolitans should
should be used in all Churches and Chappels But many did expound that sign the contrary way and would not receive it till Charls did command all Bishops and Priests to use it thorow his Dominions he caused the Mass of Ambrose to be burned and threw many Priests into prison who refused to accept the new Mass The Church of Millain would not change Walafrid Strabo who lived about the year 900. testifieth in his book de Exordiis rer cap. 25. that in his time the Roman Mass was not universally in all Churches but almost saith he in all the Churches of the Latines and no Benedictine Monk did read it In the sixth tom of Biblioth Patr. de la Bigne are many books of several Authours explaining at that time the signification of the Ceremonies injoined in that Mass Their Dedicatory Epistles and Prefaces shew that they were put upon that work by the authority of the King and some time-serving Bishops and the great number of those books is an evident proof of great opposition against that Mass and the rites thereof although the books of the Adversaries have been kept down by the prevailing party Hereunto serveth what Antoninus de Voltelina a Dominican said in the Councel at Trent as is written hist lib. 6. It is clear by Histories that of old every Church had their own Rituals of the Mass brought in day by day rather of custom than by judgement or constitution and that the lesser Churches did follow their Metropolitan or their neighbour greater Churches but the rite of the Roman Church was received in many Provinces for gatifiing the Pope and nevertheless there be yet many Churches whose rites differ very much from the Roman Even in Italy remaineth the rite of Millain differing from the other in the principal parts thereof and that the same Roman hath suffered many changes is clear unto any who readeth the old book called Ordo Romanus Neither in ancient time only but within these few ages certainly before 300. years the rites of Rome were not the same which the Priests observe now in the City of Rome but which the Order of the Dominicans do retain Moreover said he the Vestments Vessels and other Ornaments both of the Ministers and of the Altars which are now in use are so new and transchanged as is easie to be observed by looking on the Books and Pictures that if the old things were brought into the World again none would know them Wherefore if the Fathers will bind themselves to approve the only rites of the Roman Church they cannot want reproof as by prejudice condemning antiquity and the rites of all other Churches and so expose themselves unto the sinistrous interpretations of men wherefore it were better to set upon those things which concern the essence of the Mass without any mention of the rites And in declaring the differences betwixt then-present custom of the Romans and that which was called Ordo Romanus he nameth especially that in this the Communion was given under both the species unto the people Some were offended at his freedom of speech and the Bishop of Quinquecclesiensis did openly profess that the Frier had spoken truly neither could any who loveth truth be offended with him Hence it appeareth clearly that the Church of Rome hath been subject to novations from time to time and the Missal now is not the old book of Pope Gregory the I. More of the Mass followeth in the next Century 10. In the sixth tom of the fore-named Biblioth Patr. is a remarkable piece Amularius Fortunatus of Amalarius Fortunatus Trithemius calleth him Hamularius a very learned man in the Latine and Greek languages a Monk of Luxovia In the Preface he sheweth that he had written another book of Divine Service and thereafter he went to Rome to enquire of the reasons of the rites different there from other Churches and so he did write four other books wherein he describeth what he had heard and what he thought himself on the contrary yet in a mild and moderate way whether for fear to offend or in hope to prevail with fair information it is uncertain He saith In all that I write I hang on the judgement of godly men and holy fathers and withall I say what I think What things are done in the celebration of the Mass are done in the Sacrament of the Lord's Passion as he commanded saying How oft ye do this do it in remembrance of me Therefore the Priest in offering Bread and Wine and Water in the Sacrament representeth Christ the Bread and Wine in the Sacrament do represent his Body and Blood Sacraments should have a similitude of those things whereof they are a Sacrament wherefore let the Priest be like unto Christ so the offering of the Priest upon the Altar is like unto that of Christ on the Cross that which is offered in resemblance of Christ the Priest commendeth it unto God the Father Let the judicious hearer consider for whom are the prayers that the Priest saith after the Communion and he shall find that they sound for them who are refreshed with the heavenly bread No prayer for the dead Lib. 3. in prof It is sufficient that the Bishop or Priest do only bless the Bread and Wine whereby people may be refreshed as in ancient times it was done by the Apostles Lib. 1. Cap. 14. he saith No creature do I by reverencing adore but God all substance which is not God is a creature and a creature is not God the Cross of Christ may be set before me but in my mind I hold Christ as hanging on it The very words of the prayer declare whom we adore we say We adore thy Cross O Lord and we commend and glorifie thy holy resurrection Here are no words of praying but of shewing the adorable Cross and the commendable resurrection of our Lord. And in another place we say God who by the precious blood of thy only begotten Son our Lord Jesus Christ hast been pleased to redeem us grant graciously that who come to adore the life-giving Cross may be freed from the bonds of their sins to whom I pray him I adore I am cast down in body before the Cross but in my soul before God I reverence the Cross by which I was redeemed but I pray unto him who hath redeemed me Then he hath a story of Oswald King of England whom he calleth faithfull and most Christian how he being in danger of his enemies caused a Cross to be set up on a Tree that came first unto his hand in the Field and said unto his Army Let us all bow our knees and all pray together unto the Almighty living and true God that he of his mercy would defend us from our proud and fierce enemy for he knoweth that we have undertaken Wars for the safety of our Nation They all did as he commanded and in the dawning they obtained Victory according to their faith Here Amular gathereth no conclusion
there is but one name on earth to wit the Pope c. Mornay in Myster hath more of this kind What more could Hildebrand say to prove really in his person the fullfilling of these words 2 Thess 2. 4. Only he omits this conclusion Therefore I Gregory the VII am the Antichrist But others did not fail for many said then as Aventin lib. 5. testifieth Hildebrand is the Antichrist under the name of Christ he doth the work of Antichrist he sits in Babylon in the Temple of God and exalts himself as if he were a God he vaunteth that he cannot erre he destroied both peace and godliness c. He commanded a Fast to be kept with prayers that God would reveal whose opinion was truer whether of the Church of Rome or of Berengarius in the controversie of the Sacrament he sought a sign to establish his faith but none was given It is a wonder that neither the Pope could with all his infallability determine the doubt nor in that lying age some cogging miracle was not devised Then he sent two Cardinals Alto and Cuno unto Suppo Abbot of Saint Anastasia to keep a Fast of three daies with his Monks and on every day they should sing the whole Psaltery and the Masses for the same end but so neither could they find any sign Gar. Benno On the second holy day of Easter-week he in a Sermon said Never accept me for Pope but pluck me from the Altar if that false King all understood that he spoke of the Emperour Henry shall not die before the Feast of Saint Peter or else shall be so dejected from his Kingdom that he shall not be able to command six souldiers This he spoke before the battel between Henry and Rodulph But God preserved the Emperour and the time being expired saith Benno he feared to be contemned according to his own words and said that he meaned not of his body but of his soul Some said The Kings soul could not lose all his souldiers to six But Mattheus Parisie and Onuphrius in vita Gregor VII say He prophecied truly of the false King but he failed in the application it was to be understood of Rodulph Paul Bernutens writ the life of this Pope in two books and there saith of him thus The Romans usurp Divine honour they will not render account of their doings neither can they willingly hear it said unto them Why doest thou so They hold that saying Sic volo sic jubeo my will is sufficient reason Io. Lampad in Mellif But his own words decipher him no worse as they are rehearsed by Platina In the first deposition of the Emperour he said Peter chief of the Apostles I pray incline thy ears and hear me thy servant whom thou hast brought up from my infancy and untill this day thou hast delivered from the hands of the wicked which hate me for my faith in thee and they have persecuted me thou art a sufficient witness unto me and the godly mother of Jesus Christ and thy pious brother Paul who was pertaker of Martyrdom with thee that I took not the Papacy of my own accord but against my will not that I thought it unlawfull or rapine to ascend lawfully into thy Chair but I would rather have passed my life in Pilgrimage then to have come into thy Throne which is so high for fame and glory I confess therefore that by thy grace and not by my merits hath the charge of the people been committed unto me as also the power of binding and loosing And so I trusting in this assurance for the dignity of thy holy Church in the name of the Almighty God Father Son and Holy Ghost I cast Henry the son of the deceased Henry the Emperour from all Imperial and Princely administration because he hath too boldly and rashly laied hands on thy Church and I absolve all Christians subject unto the Empire from their Oath whereby they are wont to give their fidelity unto their true Soveraigns for it is just that he should want all honour who attempteth to diminish the Majesty of the Church yea and he hath contemned all my or rather thy commandments belonging unto his salvation and the salvation of the people and he hath severed himself from the Church which he indeavoureth to lay wast with seditions Therefore I bind him with a curse the chain of a curse I certainly knowing that thou art Peter and on thy Rock as a sure foundation Christ our King hath built his Church Here many particulars may be observed in these words and they give just occasion to demand Whose servant thought this Gregory himself to be He saith to Peter Me thy servant thy seat thy grace thy commands Why did he not derive his authority from Christ if he was the Vicar of Christ We read this Title in his words related by Platina but he began not as yet to conciliate authority unto himself by this Title neither did any Bishop of Rome use it before him The Jesuit Azonius Instit Moral par 2. lib. 5. cap. ult writeth that this Gregory in a Synod did ordain that only the Bishops of Rome should be called Papa although in former times it was common unto other Bishops as is certain saith he out of Cyprian and Ruffin and we may adjoin the Epistles of Augustine and others But Bellarm. de Rom. Pontif. lib. 4. cap. 3. saith Christ praied in Luk. 22. for him to whom he said Confirm thy brethren but the Church hath no brethren whom she may or should confirm Who I pray saith he can be feigned to be the brethren of the Church Universal Are not Beleevers the children of the Church After the same manner may we argue Since none can be called the Brother of the Church far less can they be called the Father or Spouse of the Church Gregory sate 12. years and died in exile as is above related 18. VICTOR the III. came next without consent of the Emperour and shewed himself bold enough untill he was poisoned with the wine of the Mass in the 16. month of his Papacy Platin. Others say he died of a dissentery Both may be true the one being the cause of the other His short life and the miserable success of his Predecessour did not teach his Successours wisedom but as the Kings of Israel followed the steps of Jeroboam rather then of David so the most part of the Popes contemn the Imperial authority and follow the pride of Hildebrand rather then the good example of Christ or Peter 19. URBAN the II. was set up by the same faction Clemens the III. yet living who was chosen with consent of the Emperour They did excommunicate and accurse one another Urban would release none whom Gregory had accursed therefore fearing insurrection or as Platin. saith fearing the inconstancy of the Romans he crept out of the City and dwelt at Amelphis where he held a Synod and another at Troy in Pulia and the third in Placentia
no satisfaction for Pennance onely they shew themselves to the Priests who anoint them with oyl in token of the remission of their sins 15. Onely on Maundy Thursday they do consecrate for the sick and keep it the whole year after and think it more holy that day then any other neither do they fast on any Saturday save onely on Easter-even 16. They have but five Orders as Clerks Deacons Sub-Deacons Priests and Bishops whereas the Romish Church hath nine Orders according to the nine Orders of Angels 17. In their Orders they make no vow of single life alledging the Canon J. N. Priest or Deacon shall not put away my wife as it were for honesties sake 18. Every year on certain days they excommunicate the Church of Rome and all the Latins as Heretiques 19. They excommunicate him who striketh a Priest 20. Their Emperor doth name Patriarchs Bishops and others of the Clergy and deposeth them at his pleasure also he giveth Benefices to whom he listeth and retaineth the Fruits of the same Benefices as it pleaseth him 21. They blame the Latins because they eat not flesh eggs nor cheese on Friday 22. They hold against the Latins for celebrating without consecrated Churches and fasting on the Sabbath days and for permitting menstruous women to enter into Churches before their purifying also for suffering dogs or other beasts to enter into Churches 23. They use not to kneel at their devotion yea not to the body of Christ but one day in the year affirming that the Latins like goats or beasts prostrate themselves on the ground in their prayers 24. They permit not the Latins to celebrate on their Altars and if it chance a Latin Priest celebrate on their Altar by and by they wash it in token of abomination and false sacrifice 25. They condemn the worship of Images as idolatry These are the Articles contained in the said Register But there are many more in the Book of Catholique Traditions published in the French tongue by Th. A. I. C. and translated into English and printed at London ann 1610. out of which I have drawn these Articles 1. All the Apostles were equally universal Pastors and no primacy given to Peter who was never at Rome but when he was martyred 2. To say that the Church is grounded on the stone of Rome is hard and grievous and not far from the Jewish baseness to include the Church within a Town 3. St. John ending his life after Peter had the first place among all Evangelists and Bishops and he never taught that Rome by divine right ought to be the Lady of other Churches 4. But after St. John the Bishop of Rome obtained the first place among the Bishops within the Roman Empire for seeing the Citizens of Rome reigned above other Cities he had been proud and audacious who would have preferred himself before their Bishop especially without Ordinance of a Council 5. The Churches of Italy and others their neighbors by lapse of time gave to the Church of Rome not onely the first place but also superintendence over the Bishops near them in particular to give his advice in matters that happened until a Synod might be held yet never any presidency or power was given to the Church of Rome above other Churches 6. As all the Apostles were equal in Authority so they left behinde them every one diverse Successors of equal Authority 7. He who accuseth the Scriptures accuseth God the Author thereof but God is void of blame and the Scriptures contain the whole matter of faith 8. Those onely are Canonical Books which were contained in the Ark and written in Hebrew before or in Greek after the coming of the Lord. 9. They hold they were the first Nations converted unto Christ and in that regard they are the men who truly and purely maintain the Traditions of the Primitive Church as it was taught them by the Apostles 10. Faith is an assurance of the love of God and he who doubteth cannot approach unto God with confidence 11. The saying of Paul It is not in him who runneth nor in him who willeth prevents two mischiefs One that no man exalt himself for grant that thou runnest or endeavorest yet think not what thou doest well is thine for if thou be not inspired from above all is vain Another that no man deem that he shall be crowned without service 12. Faith is imputed to justification faith sufficeth for all faith absolveth justifieth and maketh partaker of eternal glory for God requireth no other thing but compunction and mourning 13. When we praise good Works we mean not to exalt our selves by them or to put our trust in them but we desire men would give themselves thereunto as to things necessary unto salvation and which every one is bound to exercise according to his power following the commandment of God 14 They communicate under Both elements and they have one fashion for the Communicants in the Church and another for the Sick the Priests with little or no reverence eat the remanent elements which are not eaten by the faithful but for the sick it is kept all the year being consecrate the week before Easter 15. They celebrate the Liturgy in their own Language that the people may understand 16. The Bishop of Rome cannot by his Indulgences deliver any from these temporal punishments which God inflicteth neither ought he to dispense with the fulfilling of all these works of repentance which are possible c. The most part of these last differences are fallen twixt the east and western Churches since the 11. Century and in them all we finde that the differences are either calumnies articulated by the Church of Rome or matters of Discipline or Ceremony or then our Reformed Church agreeth with them 8. The Bishop of Millan had the next place in Italy unto the Bishop of How Millan became subject unto Rome Rome he had eighteen Suffragan Bishops under him twenty two Ordinary Cardinals and divers other Offices of mark he was always named by the King of Lombardie neither he nor any of his Clergy trotted at any time to Rome This was a great moat in the Priests eyes and therefore the Popes ofttimes sought to bring Millan into subjection unto their See but the Millanoyes still kept their liberty At last ann 1059. Ariald Clericus Decumanus conspired with Landulfus Cotta praefatus populi against the Arch-Bishop Wido and made a pretext that married Priests ought to be exautorate Wido assembled all his Bishops and Clergy at Fontanetum with common consent it was denied that Priests should have liberty of marriage Then was great strife in the Town the Nobility defended Wido and the People were for Landulf who sent Ariald to Pope Nicolaus II. accusing the Clergy of Millan and requiring him to send some Judges to try the matter He was glad of the occasion and sent Peter Damian Bishop of Ostia and Anselm Bishop of Luca. So soon as Damian began to talk
president or record of it in writing it is plain that the Apostles left liberty unto every man at his own discretion without fear compulsion or constraint to addict himself unto what seemed good and commendable We know for certain that this diversity of fasting is rife throughout the world so far Socrates Before him Theodoret on Rom. 14. at the words Let every one abound in his own sense saith He speaks not generally but of meat onely he gives liberty unto every one for this Custom continues unto this day in the Churches that one abstains and another eats any meat without scruple neither doth the one condemn the other but this law of concord makes them the more famous and laudable And Eusebius Hist li. 5. c. 26. repeats the Epistle of Iraenaeus unto Victor Bishop of Rome saying Neither is this difference of the day onely but of the maner of fasting some think they should fast one day some two some more some forty and telling the hours of the night and day neither began this variety in our time but long before yet for all this variety they held unity one with another and as yet we retain it for this varity of fasting commends the unity of faith They who before Soter were Bishops of that See I mean Anicetus Pius Higin Telesphorus and Xistus did not observe it themselves nor did they publish any such president unto posterity and though they kept not that Custom they held unity with others who came unto them from other Churches c. Indeed Caranza in Summ. Concil hath a Decree as of Telesphorus to wit We Decree that seven full weeks before Easter all Clerks that is who are called into the Lot of the Lord should fast from flesh because as the life of Clerks should be different from the conversation of Lay men so there should be a difference in their fasting Observe the time is here appointed seven full weeks and it is enjoyned unto Clerks onely nor is any thing forbidden but flesh But how can this Decree stand with the words of Irenaeus or with the practice of Rome in the days of Socrates In the first Council at Orleance and that was about the time of the Nicen and a National is such an Act concerning Priests onely Augustine in Epist 86. saith If you ask my opinion in this I resolving it in my minde do see in the writings of the Evangelists and Apostles fasting is commanded but upon what days we should fast or not fast I do not see it defined by precept of our Lord or his Apostles so he Bellarmin De bon oper li. 2. c. 15. saith It seems a wondrous difference was among the Antients in keeping of Lent Nevertheless Pope Gregory had a precedent for Eusebius Hist li. 5. c. 16. saith Montanus condemned marriage and eating of flesh and also he kept three fasts yearly whereof one was two weeks before Easter It is also to be marked that whatsoever necessity be laid on keeping of Lent yet a man may have a dispensation from his Priest for a small sum of money as the Papal Chancelary directeth 10. Peter Damian Bishop of Oscia wrote a Book De Correctione Episcopi Some fruits of Bishops are noted Papae it is in Catal. test ver lib. 12. There he sharply rebukes the arrogance of Bishops which will live as they list without subjection unto censure albeit the Prophet David did not spurn at the admonition of the Prophet Nathan and Samuel though suffering wrong did not refuse the censure of the people of Israel and albeit Peter was endowed with such graces yet he was subject to the censure of others Act. 1. and when he was rebuked by Paul he did not quarrel but took it in good part because he well understood it was not of malice but in love But saith he now they say I am a Bishop I should not be rebuked by my sheep they must be silent whatsoever be my carriage c. He concludes Therefore let this pernicious Custom be abolished by Ecclesiastical discipline away with this deceitful subterfuge that he who pretends so malepert arrogancy may not enjoy his sin with immunity In an Epistle unto Udalrik Bishop of Firma he reproves the Popes that they do contrary unto that which they are commanded to teach for they should exhort all men unto patience and toleration of injuries and forbid vindictive contentions But now saith he what Bishops should exhort others to do they themselves will not do Christ commands to forgive thy brother seventy times in a day the King may use the temporal sword but a Priest should use onely the sword of the Spirit which is God's Word If for maintaining the faith Priests should not carry iron weapons how then see we armies of them rising against one another for earthly things But so it is fulfilled what the Apostle writes When they preach to others themselves are found to be reprobates 11. About the year 1072. at Nantes in low Bretanny a Letter was Opposition against Gregory VII and description of the Church at that time presented unto a Clerk as directed from hell in it Satan and all that fry gave thanks unto all Church-men because they were not deficient unto his and their pleasures and by negligence of preaching they sent so many souls unto hell as no age preceding had seen so many Mat. Parisi ad ann 1072. Cardinal Benno testifieth that none of Hildebrand's Cardinals would at first subscribe the excommunication of the Emperor Henry and he hath a large Catalogue of Cardinals Bishops and Deacons who left the Pope and would never return unto him so that as he saith the Church was divided the one party pretending the Authority of the Pope and the other accusing them and their Pope that he and they taught and did contraray unto the Scriptures and primitive Church He addes that he and his Successor Turban had presumed to violate the Decrees of Chalcedon namely in baptising and communicating without the Church But saith he as Eusebius alone defending the unity of the Church against Liberius proved him to be an Heretique and by his refusing to communicate with him did binde him with the keys so much more is Hildebrand persevering in this error condemned unto hell by the departing of so many Fathers from the Roman Church and who accurse his Heresies and abuses of the power of binding and loosing Then he hath a large description of Hildebrand and his disciples saying Let the Prophets be astonished at the voice of Peter and his disciples they are men in face and scorpions in tail wolves lurking in sheep-skins killing bodies and dedestroying souls their Religion is nothing but treachery and covetousness they haunt widows and lead women captives who are loaden with sins by occasion of times they give heed to the spirit of error and doctrine of divels which their Master Hildebrand hath received from his Masters Theophylact or Pope Benedict IV. Laurence Bishop of
defended by the Canonical Scriptures and the sayings of blessed Augustine Observe here he whom the Pope calleth his Father and Master dependeth upon the Canonical Scriptures and upon Augustine and not upon the Pope nor thinketh upon that which now they call The casket of the Pope's breast I have also observed in his Epistles written unto the Popes Urban and Paschalis that he calleth them the Reverend high Priest of the Catholique Church and he saith your Highness your Majesty but he never saith your Holiness he calleth them the Vicar of St. Peter but never the Vicar of Christ nor in any place can I finde that he speaketh of any priviledge of Peter above the other Apostles and in the contrary in Comment on Mat. 16. he saith It is to be noted that this power was not given to Peter alone but as Peter answered one for all so in Peter he gave this power unto them all On Rom. 9. Seeing by the free-will of the first man all men fell into condemnation certainly it is not to be ascribed unto mans righteousness which is not before grace but unto the onely mercy of God that any of them are made vessels of honor but that any of them are vessels of wrath it should not be imputed unto the iniquity of God which is not but unto his justice He is Potter which of the same lump altogether corrupt in Adam maketh at his own pleasure some vessels unto honor in his mercy and others unto shame in his justice On 1 Cor. 1. The grace of God is given unto us through our Lord Jesus Christ and not through Peter or Paul grace is given by Jesus Christ because it is so appointed by God that whosoever believeth in Jesus Christ shall be saved not by works but by faith onely and freely receive the forgiveness of his sins On Rom. 10. Seeing hearing is of grace another grace is also necessary which may move the heart because the word of the Teacher outwardly availeth nothing if God do not inwardly touch the hearers heart On Chap. 14. He shall stand because God is able to make him stand for not he himself but God is able to make him stand for he who falleth falleth by his own will but by the will of God he standeth who standeth and riseth who riseth On 1 Cor. 4. Who hath discerned thee he saith this because of the mass of corruption which was by Adam none but God discerneth man that he is made a vessel unto honor But a man who is carnal and vainly puft up when he heareth Who hath discerned thee might answer by voice or thought and say My faith or my prayer or my righteousness hath discerned me The Apostle preveeneth such thoughts and saith What hast thou that thou hast not received God was the cause why thou wast and art thou the cause why thou art good Away for if God hath been the cause why thou wast and another hath been the cause why thou art good he is better which hath made thee good then he who made thee But none is better then God therefore thou hast received from God both that thou art and that thou art good On Hebr. 10. This true Priest did not offer often or many sacrifices but one offering which alone is sufficient for the sins of all believers after that he had fulfilled the obedience of his suffering sitteth his sacrifice was of such perfection and efficacy that it is needless to be offered again for the sins of any and albeit we offer it dayly that is but the remembrance of his suffering The Iesuit Raynaud denieth these Commentaries to be Anselm's albeit he cannot deny that in many Editions they go under his name nor can he bring any argument out of the Commentaries to prove what he saith and once he alledgeth that the Commentary on Matthew is Anselm's Bishop of Laudun and again he guesseth it to be Willielm Parisiens but this is an easie way to reject any Book But these testimonies agree with his other works which the Jesuit acknowledgeth and hath published That on Matth. 16. I finde not in them yet whereas he hath said in li. 1. ep 68. that he accordeth with the Canonical Books and with Augustine see then what Augustine saith on Ioh. Tract 124. As for Peter himself properly he was but one man by nature one Christian by grace one and the first Apostle by more abounding grace but when it was said I will give unto thee the keys of the Kingdom of Heaven and whatsoever thou shalt binde on he did signifie the whole Church which is founded upon the rock from which Peter had his name for the rock was not named from Peter but Peter from the rock as Christ was not named from a Christian but a Christian from Christ therefore the Church which is founded on Christ received from him the keys of the Kingdom of Heaven that is the power of binding and loosing sins for what the Church is in Christ by propriety Peter is in the rock by signification And ibi Tract 7. In the name of Peter the Church was signified In many other places doth Augustine speak in that maner denying that power to have been given to Peter but as a member of the Church and at that time speaking in the name of all the Apostles or Church as that Commentary saith Concerning free-will and grace Anselm speaketh often and copiously I shall name but one in Tractat. de Concordia grat lib. arbi c. 13. Without doubt the will willeth not rightly unless it be right for as the sight is not quick or sharp because it seeth sharply but therefore it seeth sharply because it is sharp so the will is not right because it willeth rightly but it willeth rightly because it is right Now when it willeth righteousness certainly it willeth rightly Therefore it willeth not righteousness but because it is right I deny not that a right will willeth righteousness which it hath not when it willeth more then it hath but this I say it cannot will that righteousness if it have not righteousness by which it may will it Let us now consider whether any not having this righteousness can in any way have it of himself Certainly he cannot have it of himself but either by willing or not willing but by willing no man is able to attain it of himself because he cannot will it unless he have it and that any not having the righteousness of will can by himself attain it by not willing no mans minde can conceive therefore a creature can by no means have it of it self but neither can a creature have it from another creature for as a creature cannot save another creature so it cannot give that by which it may save it It followeth then that no creature hath that righteousness of will but by the grace of God But I have proved before that this righteousness may be kept by free-will therefore by the gift of God we have
have any propriety but they may have the use of utensils of books and other moveables that they shall get lawfully and the Friers may use such things as their General or Provincials shall think good reserving the dominion of the houses and places unto such as is known it belongeth unto neither may they sell their moveables or give them away from their Order unless a Cardinal of the Roman Church who shall be Governor of the Order shall give power and consent unto their General or Provincials Innocentius the IV. declared that the propriety of the Minorites goods belongeth unto the Apostolical See and he gave them power to appoint Procurators who might sell or any way change their goods for their use and to change the Procurators as they thought good And so though they had vowed simple poverty yet they devised ways of possession yea they sought the possessions of other Monks and as Matth. Paris saith ad An. 1235. it was told them It is a shame unto them and scandal unto others to change their rule and profession so soon Their way of purchasing was thus They had liberty to hear confessions as the Dominicans had to preach and they did ask persons of whatsoever quality Hast thou made thy confession If it were answered Yea they said To whom if it were answered To our Priest the Frier said What an idiot is that he never learned Divinity nor hath he read the Decrees nor hath he learned to solve a question those Priests are blinde guides of the blinde come unto us we can distinguish between leprosie and leprosie unto us are the mysteries and secrets of God revealed confess unto us to whom so great priviledges are granted by the Apostolical See Therefore many Nobles and others left their Bishops and Priests and made their confessions unto the Friers and gave them their tithes and offerings as is manifest by the querulous Letters that were collected by Petrus de Vineis Epist lib. 1. And then the Friers began to rear up georgeous buildings for themselves and the Priests were for the most part but contemned and poor Some Popes made Decree in favor of the Friers for the benefit of the Church and some made contrary Decrees for them Honorius the IV. Gregory the IX Alexander the IV. Clemens the IV. and V. against them and for the Curates was especially John the XXII who made himself Pope and others after him In his time some that were called pauperes de paupere vita and Beguini separated themselves from their Order and returned to their Institution Pope John condemned them and their constitution but these were zealous of their first rule even so zealous that at Massiles four of them were condemned by their own Order the Inquisitors and were burnt because they would not consent unto the dispensation that was granted unto them Others in many places of France called these four Martyrs and said If the Pope hath consented unto their death he is an Heretick Such doings and speeches provoked Pope John the XXII first to suspend and then to condemn the Decrees of his Predecessors that had confirmed the Institution of that Order as commanded and practised by Christ Geo. Calixtus in his book De nova arte hath those things at more length ex Nic. Eimer the Author of Directori Inquisitor and Alvar. Pelagius de Planctu Eccles After Pope John were many Bulls both for and against the Friers Then starteth up a new controversie between the Friers and the Priests The Priests said Of Tithes The Tithes being the proper patrimony of the Church should be paid unto them who serve in the Church and not unto idle bellies who have not charge in the Church The Friers move other two questions 1. By what Law should Tithes be paid 2. Unto whom they should be paid For the first they say It was the uniform consent of the Church that God commandeth the payment of Tithes under the Gospel as under the Law So Origen on Numer cap. 18. August de temp Ser. 219 48. and such was the practise in many ages saith Concil Matiscon 2. cap. 5. But at that time the Friers held It was a judicial Law binding the Jews only yet so as it may be continued by Princes and the Church hath enjoyned the payment of the tenth part of the increase neither may any refuse to pay the Tithe and more also if the Church shall enjoyn more as she hath power indeed Tho. Aquin. in Sum. 2. 2. qu. 87. The other question was before without scruple that Tithes should be paid unto Church-men and a division should be of them as of all other Church-goods one unto the Bishop another for the Curate and a third for the fabrick of the Church and the fourth for the poor and strangers But the Friers made a new distinction saying In Tithes two things are to be considered to wit the power of receiving them and the Tithes themselve the power is spiritual and belongeth unto them that serve at the altar for their service but the things called Tithes are corporal and therefore may be given unto Laicks Tho. Aquin. ib. By this distinction the Priests were cheated and afterwards the Tithes were given to Abbeys and Monasteries By the way note that the Frier Thomas calleth the Friers Laicks as they were never reckoned among the Clergy unless they were promoted and received Orders And we may Their subdivisions see how the Franciscans were subdivided as also other Orders into Sects some kept the first Institution and go coursely apparelled living onely by begging and others want not their ease nor abundance they say They have nothing and yet enjoy plenty and they excuse their practise which is contrary unto their profession with a distinction They have riches in common but nothing in propriety This cause why Friers are so many ways subdivided is marked by Bellarmin de Monach. l. 2. c. 2. Every Sect saith he is hot at the beginning and then they become colder then ariseth some one or other who reduceth the Sect to the first Institution with some particular Rite in remembrance of himself and this is called a new Religion Until this day these two Orders kept the Office of Inquisition wheresoever the Pope commandeth Their office saith Francis Pegna in Directo Inquisitor but principally the Fransciscans exercise it How they discharge this Office Agrippa de vanitat scien cap. 96. sheweth saying Whereas their jurisdiction should be grounded upon Theological traditions and holy Scriptures they exercise it according to the Canon-Law and Papal Decrees as if it were impossible the Pope can err and they throw away the holy Scriptures as a dead letter or but a shadow of truth yea and they say as a buckler and fortress of Hereticks neither admit they the ancient traditions of Fathers and Doctors saying Those might be deceived and deceive but the holy Church of Rome cannot err nor the Pope the head thereof and they set before
his Progenitors time out of minde have been possessed with special priviledges and custom observed from time to time that no Legate from the Apostolick See should enter into the Land or any of the King's Dominions without calling petition or desire of the King and for as much as Richard Bishop of Winchester and Cardinal of S. Eusebie hath presumed to enter as Legate not being called nor desired by the King Therefore the said Proctor in presence of the Council of England then in the house of the Duke of Glocester Lord Protector in the King's minority did protest that it standeth not with the King's minde by advice of his Council to admit or approve the coming of the said Legate in any way or to assent to the exercise of this his Legantin Authority either attempted or to be attempted in this respect contrary to the foresaid Laws and custom c. By these Acts it is manifest that the usurpation of the Popes was odious unto the Nations and that their avarice and innovations were restrained but the Kings did not exclude them especially in England the persecution that was begun in the latter days of Edward the III. continued all the time of King Richard the II. and Henry the IV. and V. though not always with a like cruelty But in Scotland their Acts had more strength for when James Kennedy Arch-Bishop of Saint Andrews who founded and perfected the most famous Colledge of Scotland now called the Old Colledge of Saint Andrew's died An. 1466 his Brother of the same Mother Patrick Graham was elected by the Canons to succeed but he could not obtain the King's consent for the Courtiers perswaded him that he should not admit such elections because by such means the greatest honors were in the power of the basest men to wit Canons gave Bishopricks and Monks made Abbots and Priors whereas said they all should depend on the King that he may reward punish and forgive according to the service done unto him Wherefore that Patrick went to Rome and easily obtained The first Arch-Bishop of Saint Andrews from Pope Sixtus the IV. not only confirmation of the election but likewise the Title of Arch-Bishop of Saint Andrew's and that all the other Bishops should be subordinate unto that See and power to be Legate for three years for preventing the dangers insuing unto the Church Notwithstanding all this his authority he durst not return into Scotland for fiye years but abode at Rome for he knew that the people were exclaiming against the contempt of the Laws In the year 1472. he would adventure to return but sent before him the Bull of his Legation They which were advanced or hoped for advancement by the King did fear that this Legation would be to their prejudice and they ceased not to shew the King that his authority was contemned by that Bull his Acts were annulled and the liberties of the Realm were turned into the hands of the Romans Then by Act of Council an Herauld was sent unto Patrick at his landing before he entred into any house to inhabit him from attempting any thing in any of these Offices untill such things as were to be laid unto his charge were examined before the King Thereafter he was reconciled unto the King but with express charge that he attempt nothing beyond the custom of his Predecessors Nor had any in that place so little authority for he was excommunicated by the Rector and then again accursed by Husman the Pope's Inquisitor and the Arch-Deacon Sevez was placed in his Chair and Patrick was hurried from place to place as to a stronger prison whether justly or unjustly it is not certain since the cause nor process is not made known except that he paid not the money for his Bull of priviledges Others were so affraid at his miseries that they attempted not to recover that priviledge of election from the power of the King and whom the King did recommend unto the Pope were all accepted Hence it came to pass that Benefices were bestowed upon unqualified men at the pleasure and suit of Courtiers so great corruptions followed Buchan lib. 12. 7. About the year 1465. a Carmelite preached at Paul's Cross that Christ on earth was poor and begged The Provincial of that Order and others held the same opinion But others did inveigh bitterly against them as teachers of pestiferous errours The fame of this controversie went over the Alps and Pope Paul the II. writ his Bull into England informing his Prelates that it is a pestiferous heresie to affirm that Christ had publickly begged and it was of old condemned by Popes and Councels therefore it should now be declared as a condemned Heresie In the year 1473. John Goose or as some write John Huss was burnt on the Tower-hill for the doctrine of the above-named Martyrs The next year an old Matron about 90. years of age Johan Boughton was burnt at Smith-field and her daughter the Lady Young was in danger An. 1498. a godly man at Babram in Norfolk was burnt and in the same year and place a Priest was burnt whom all the Clarks of Canterbury could not remove from his faith The next year another was burnt at Smithfield Io. Fox in Acts Mon. 8. About the year 1492. Robert Blaketer went to Rome for his confirmation The first Arch Bishop of Glascow a persocuter in the Bishoprick of Glascow he obtained from Pope Alexander the VI. the Title of Arch-Bishop and that three other Diocies should be subject unto him Sevez Arch-Bishop of Saint Andrews would not acknowledge him nor his Title because it was in prejudice of his former Title Upon this occasion both Clergy and Nobility went into factions at last they were reconciled so that they both should be called Arch-Bishops but Saint Andrews should precede In the year 1494. by this Robert was summoned before the King and Councel thirty persons from Kyle and Cunningham among these George Campbel of Cesnok Adam Reed of Barskyning John Campbel of Newmills Andrew Shaw of Polkennet c. The Articles laied unto their charge were 1. Images should not be worshipped 2. Nor Reliques of Saints 3. Christ gave power unto Peter and not to the Pope to bind and loose 4. The Pope is not the Successour of Peter but where it was said unto him Go behind me Satan 5. After the Consecration bread remains and the natural body of Christ is not there 6. The Pope deceives the people by his Bulls and Indulgences 7. The Mass profiteth not the souls which are said to be in Purgatory 8. The Pope exalts himself against God and above God 9. Priests may have wives 10. True Christians receive the body of Christ every day by faith 10. Faith should not be given unto miracles now 11. We should pray unto God only 12. We are not bound to beleeve all that Doctours have written 13. The Pope who is called the head of the Church is the Antichrist They were accused upon other
right hereafter In Sess 27 and 28. The above named Frederick was accused and accursed In Sess 29. March 8. 1417. Peter de Luna alias Pope Benedict the XIII was convicted of obstinacy In Sess 30. March 10. The withdrawing of the King of Arragon from obedience unto Peter de Luna was approved In Sess 31. Was an Act in favor of the Bishop Bajonen In Sess 32. April 1. Peter de Luna was convicted of contumacy and it was ordained to make process against him until deposition exclusivè to this effect some were deputed to hear witnesses in his cause In Sess 33. May 12. Sigismund now being present The depositions of the witnesses were published and Peter de Luna was summoned to object if he could against them and against the instruments and executions In Sess 34. June 5. The process was heard and approved and further deliberation is to be had In Sess 35. June 18. Voices were granted in the Councel unto the Ambassadors of the King of Castile and his denying of obedience unto the said Peter was approved In Sess 36. Iuly 22. All censures pronounced by Pope Benedict against whatsoever person since November 9. An. 1415. were declared null In Sess 37. Iuly 26. Peter de Luna was deposed simpliciter from Papacy as a Schismatick Heretick perjured and disobedient and all men were forbidden to obey him as a Pope under pain of excommunication and all that may follow thereupon In Sess 38. Iuly 28. All censures against the Ambassadors of Castile since April 1. An. 1415. were annulled In Sess 39. October 9. For removing and preventing schisms in all time coming it was ordained that General Councels should be assembled the first to begin within five years after this present the second to begin after seven years from the other and thenceforth one to be assembled every tenth year in the places which the high Priest shall name with consent of every Councel within a moneth before the dissolution of each Councel or in his absence every Councel shall name the place of the ensuing Councel And the Pope with consent of the Cardinals may abbreviate the time but no way adjourn it nor change the place being once named as is said Item Articles were penned which the Pope should professe and binde himself to observe at the time of the election of which this is the tenour In the name of the holy and undivided Trinity Amen In the year of our Lord I N. elected to be Pope professe with heart and mouth unto the Almighty God whose Church I undertake to govern by his aid and unto blessed Peter Prince of the Apostles during this my frail life to believe firmly the holy and Catholick Faith after the tradition of the Apostles of the General Councels and other holy Fathers namely of the eight first Generall Councels to wit of Nice of Constantinople of Ephesus of Chalcedon the second and third at Constantinople of Nice and of Constantinople and of the General Councels at Lateran Lions and Vien and to preserve them to the uttermost to confirm defend and preach the same to the spending of my life and blood and by all means possible to prosecute and observe the Rites of the Sacraments canonically delivered unto the Catholick Church And this my profession and confession written at my command by the Notary I have subscribed with my hand and I offer it sincerely with a pure minde and devout conscience unto thee the Almighty God on the Altar in presence of these Witnesses at Item It was enacted that no Prelate should be transported against his will without weighty and reasonable cause which cause the party being cited shall be decided by the Cardinals of the Church or the most part of them In Sess 40. October 30. Before this Councel shall be dissolved Reformation shall be made by the Pope who is to be chosen and by the Councel after these Articles that are propounded by the Councel 1. The number quality and Nation of the Cardinals 2. Of reservations unto the Apostolical See 3. Of Annates 4. Of collation of Benefices and gratiis expectativis or avousances 5. Of appellation to the Roman Court 6. What causes are to be treated at Rome or not 7. For what causes and how a Pope should be corrected and deposed 8. The extirpation of Simony 9. Of dispensations 10. Of Indulgences 11. Of the provision of the Pope and his Cardinals 12. Of Commendaes 13. Of Tithes Item In this Sess 41. November 8. Order was prescribed concerning the election of the Pope at this time So Odo de Columna was chosen as is above In all these Sessions John Cardinal of Ostia was President and sate in Pontificalibus but thenceforth Martin possessed the Chair and the Decrees were framed in his name yet so that the Cardinal of Ostia in name of the Councel subjoyned Placet and one Ardecinus in name of the Emperor did the like as is expressed in Sess 44. In Sess 42. December 8. A Bull was read discharging the Emperor and the Count Palatine of their bond for sure keeping of Pope John who then was to be delivered unto Pope Martin In Sess 43. March 21. An. 1418. All exemptions of Churches Monasteries Convents Priories and other Benefices that have been purchased after the death of Pope Gregory the XI are declared null Item All unions and incorporations made since that time All fruits of Churches Monasteries and Benefices in time of vacancy should not be given unto the Pope nor his Exchequer but are to be left according to antient Law or Custom All simoniack ordinations confirmations and provisions of Churches Monasteries Dignities and Benefices already made or that shall be made are declared null All dispensations of Benefices of Cure that are granted in favour of whatsoever person and are not conformable to the constitution of Boniface the VIII that is that any person should enjoy the Benefice and not able to discharge the Office such dispensations are null Item No Nation should be tied to pay the Tithe of Church-revenues unto the Pope without the consent and subscription of the Cardinals or most part of them and without the consent of the Prelates of that Nation Item Priests are forbidden to conform themselves in their habits unto Secular Courts and a certain habit is prescribed unto them All this Winter the Emperor did press the reformation of the Clergy according to the Decree of Session 39. When the Cardinals and Bishops said Incipiemus à Minoritis Sigismund said Imo à Majoritis meaning the Pope and Cardinals Wherefore the Pope made haste to bring the Councel to an end In Sess 44. April 9. was much debate for the place of the next Councel at last Papia was named In Sess 45. April 22. Cardinal Umbald stepped up without consent especially of the Emperour saith Platin. in Martin the V. and cried Domini ite in pace In the mean time came the Embassadours of Vladislaus King of Poland and of Vitold Duke of Lituania
decent union in Christ of twoe persons man and woman keeping a chast bed without breach and it is a signe of a great truth to wit the coupling of Christ with the Church and a believing soul By faith wee affirme that if God give a contrite and humbled heart for sin unto a falling sinner having the true faith of Christ and if with heart and mind and really he repent of his former sins such a one being so truly disposed if he find a presbyter able to discerne good from evill and whose lips preserve the knowledge of Gods law he should reveale uprightly unto such a priest his sins by confession by whom as a judge ruling in stead of God and the Church according to the law of the Lord the weight of the fault may be rightly discerned to the end he may be ashamed and being corrected he may have advice of repentance unto reformation of himself and being either loosed or bound by Christs keyes he may obey humbly and that such humble contrition of the heart is a sacrament that is a signe of true grace bestowed on the repentant But if there be not a heart contrite humbled through faith abhorring vice and an afflicted Spirit embracing the will of God and also confession with relaxation of the fault and moreover if fained satisfaction be added wee pronounce it to be a vain signe and void of the grace of Christ The anointing of the sicke containes two things in it first a cause of a more ready approaching unto the diseased for this it is not a sacrament the other is the thing signified by that unction which is given by God in Christ for which thing prayer especially should be made in true faith that it may be given unto the sick believer as blessed James commandeth saying Is any sick among you let him call for the Elders of the Church and let them pray for him anointing him in the name of God and the prayer of the faithfull shall save him and the Lord wil relieve him and if he be in sins they shall be forgiven him By faith of the sick the signe of unction assures him of the forgiveness of sins When wee have declared the faith of the Catholick Church and her truth by which truth holiness is given unto her it remaines to declare by the same certainty of faith the communion of Saints The communion of the Saints is when the members of the Holy Church doe for common benefite use the good free saving and administring grace of God which is given without repentance and they exercise themselves according to the grace of God given unto them to the common utility of others It is cleare then that the elect only are partakers of true faith grace and righteousness in Christ by his merite unto the glory of eternall salvation as also they receive the sacraments to the evidence of faith albeit they have been seduced yet damnation shall not ceize upon them But the wicked of unformed faith albeit they communicate truly in the Sacraments digniries administrations and publick manners if they he destitute of true faith they communicate unworthily as hypocrites and if they follow the erroneous by their leading they fall into seduction and deceit By faith of Christs grace wee pronounce freely that who communicateth with a lively faith by the same he attaineth through Christ true remission of his sins and also because he partaketh of the Sacraments of the Church he getteth by the same faith and certainty the relaxation of crimes and at the time of the last judgement in the resurrection the glorification of his soul Amen The Letter which they sent with this Confession is worthy of reading But for brevity I omit it When the Confession was delivered their adversaries ceased not to accuse them still as if they had writen otherwise then they did believe or practize and so the King went on in cruelty against them Wherefore they sent another Apologie where in they tooke God to witness of the injuries done unto them by their adversaries and that they had writenin singleness of heatt nor did their tongue dare to speak what their heart did not believe There also they expresse them selves more clearly in some particulares as concerning the Eucharist they say Wee do not only believe and confesse that the bread is the naturall bodie and the wine is the naturall blood sacramentally but also that the bread is the Spirituall bodie and the wine is the Spirituall blood And to believe this we are induced by the saying of the Apostle Paul The bread which we break is it not the communion of the body of Christ and the cup ..... for wee that are many are one bread and one bodie for wee are partakers of one bread and of one cup ...... The Redeemer of mankind hath commanded to take eate and to doe that in remembrance of him but no command is given unto believers to worship the sacramental subsistence of Christ's body and blood for Christ gave unto his disciples sitting what they should use and they obeying him did eat and drink but did not worship the sacrament And the Apostles and their successours for a long space of time went to the houses of believers and break the bread with joy and certainly they did not worship the sacrament nor in so doing did they erre nor were called hereticks But they did worship the personall subsistence of Christ at the right hand of the Father And unto the true worshippers of the Divine Majesty it is commanded in both the Testaments the old and new to worship and adore Christ very God and Man not in the sacramentall existence but in his naturall and personall subsistence at the right hand of his Father For the old Testament as the triumpher over Satan tempting him remembreth saith It is wrtiten Thou shall worship the Lord thy God and him only shall thou serve The vessell of election explaines the New when he saith God hath exalted him and given him a name which is a bove every name that at the name of JESUS every knee should bowe .... The incarnat truth confirmes this when he saith That all men should honour the Sonne as they honour the Father But none doeth worship the Father in any creature but only in heaven as that prayer published by Christ testifieth Our Father which art in heaven c. In the words following because they were accused that they did not worship the Virgine Mary nor the Saints they shew that they did esteem of the Virgine as blessed above all women not only for that she was sanctified but also for that the Sonne of God did assume a body of her body and they esteem of all them who were sanctified by faith in the grace of God through Christs merite and so as blessed of God they doe honour them with due honour they love them and would follow them but they can not give them more honour than Gods word directs them 10. When
regard of the second sort Others ascribing predestination in all unto mans consent condemned both parts Who adhered unto Augustin said it was true in a compound sense but damnable in a divided sense This distinction was called dark though it was declared thus As he who moves can not stand still when he moves but he may at another time The 3 article The elect only are justified and the 6 article Those who are called and are not of the number of the elect never receive grace In these was admirable concorde saying It hath been alwayes the opinion of the Church that many receive grace and afterward loose it and are damned as Saul Salomon Luther As for the 6. that calling were an ungodly derision when those who are called and nothing wanting on their side are not admitted Against the 5 The justified can not fall from grace they brought the words of Ezekiel If the just leave his righteousnes c. and the example of David falling into adultery and of Peter denying Christ and they derided the foly of Zuinglius who said A just man can not fall from grace and yet sinneth in every work The other articles concerning the certainty of grace were condemned of temerity excepting extraordinary revelation When they came to frame decrees of those three particulares justification free-will and predestination it was hard to please all parties from the beginning of September untill the end of November scarcely passed one day in which the Legate took not some paines in changing some words as he was advised now by one party and then by another untill they were couched in this frame as â—hey are and then because of their ambiguity they pleased them all and the Superintendent Court of Rome also As for the Reformation the residence of Bishops was the only purpose and after much jangling an article was framed as the prelats would yet derogating nothing from no-residents except the inferior sort V In time of those disputes the Emperour prevailed in his warrs then the Pope being jealous thought to provide for himself before all Germany Variance concerning in the Synod were subdued he considered the Emperour might be along time busied there and so not able to vexe him with forces unless he could juduce the Protestants to come unto the Councel To dissolve the Councel it seemed too scandalous a remedy seing they had treated seven months and nothing was done or published Therefore he intends to publish the â—hings that were already digested and then the Protestants either will not come or shall be forced to accept and the chief controversies consisting in those points The victory were his own And it were sufficient to prove good for him that the Emperour would have had no controversies decided So as he directed at Trenta congregation was held January 3. 1547 the Imperialists oppose the holding of a Session nevertheless on the 13 day in the Session the Decrees were published and the next Session is to be held March 3. The same year So to the Dominican wrote three books de Natura et gratia as a Commentary on these Decrees of doctrine When these came abroad Vega a Franciscan set forth 15 greater books as a Commentary on the same Decrees They both allowed the anathematismes but in expounding the canons they were directly contradictory who reades them will marvell how those two leading men did not understand the sense of the Synod and Catharinus writing differently from them both gave at least occasionally all men to understand that the Synod agreed in words but never in sense Each party dedicates their books unto the Synod and printed apologies and antapologies making complaints that the adverse party did impute unto the Synod that which they never said and bringing testimonies of the Fathers to confirm their own opinion The Prelats were divided some neutrals said They knew no difference but allow the Decrees De Santa Cruce went with Vega and Catharinus De Monte was for the third party The Bishop of Biponto said in a Sermon The Synod was a congregated body and the Holy Ghost assisting them made them determin the truth though not understood by them as Cajaphas prophecied Others said God makes reprobates to prophecy without understanding but believers prophecy by illumination of their mind Others said Divines say uniformly Synodes do not deliberat of faith by Divine inspiration but by humane disquisition which the Spirit doth assist to keep them from errors so that they can not determine without understanding of the matter But truly they debating the contrary opinions when they were framing the decrees every one refused the words that were contrary unto his own mind and were all contented with the words which they thought appliable to his own opinion and they were not so curious in condemning the Protestants where-in they all did agree as what were said against themselves But in all these broils behold the hand of God! The Pope and the Emperour had contrary interests so had the Legates and the Prelats and so had the Dominicans and Franciscans even from their first beginning and could never agree so that the old phrase vatinianum odium was turned into Theologorum bellum when men would express an irreconcilable difference At that time all those parties professed an unity and yet were clashing one against another like flint-stones and God made the trueth to spark out from among them even against all their wills yea and to flash upon them when they were busiest to smother it VI. After that Session a general congregation was assembled the Session 7 next day to advise of the matter for the 7 Session In doctrine they resolve to follow the order of the Augustan Confession where the next point is of Ecclesiastical Ministery containing the authority of preaching and administring the sacraments Hence arises a controversy which of the two to debate first or both jointly The Legates fearing that in speaking of the first they might fall upon the authority of Councels and of the Pope enclined unto the reasons for beginning with the sacraments Concerning Reformation the chief points of not-residence were yet remaining here the Spanish Bishops and some others hoping to recover episcopal authority in their own Diocies as when the reservation of Benefices of Cases absolutions dispensations and the like were not known these I say brought many reasons to prove that residence of Bishops is de jure Divino and therefote the Pope can not call them from their charge neither dispence nor restrain their authority On the other side the Legates and others did cunningly shun that purpose and said His Holiness understanding to his great grief their former debates craves this question to be handled before himself at Rome and to assist the Synod with his counsel and because such is the Popes will no more speach should be of that particular but look to the Reformation of inconvenients which have caused the abuses of not-residence especially the plurality
this realm the word Governor doth sever the Magistrat from the Minister and shewes a manifest difference between their offices for bishops be not Governor of the countries Princes bee that is Bishops bear not the sword to reward or revenge Princes do bishops have no power to command or punish Princes have After two leafes he saith We teach that God in delivering the sword to Princes hath given them this direct charge to provide that aswell the true Religion be maintained in their realms as civil justice ministred and hath to this end allowed Princes full the power to forbid prevent and punish in all their subjects be they lay men Clercks and Bishops not only murders thefts ........ And the like breaches of the second table but also schisms heresies idolatries and all other offences against the first table pertaining only to the service of God and matters of religion And page 202. Philander saith I will never confess Princes to be supream for he that judgeth on earth in Christs steed is above them all Theoph. Now you come to the quick this very claim was the cause why the word Supream was added to the oath for that the bishop of Rome takes upon him to command and depose Princes as their lawfull and superior Iudge To exclude this wicked presumption we teach that Princes be supream rulers we mean subject to no superior Iudge to give a reason of their doings but only to God c. Most clearly hath Iames Usher Archbishop of Armagh opened this oath in a Speach in the Star-chamber of Irland when he was bishop of Meath there he saith Concerning the positive part of the oath we are taught from 1. Pet. 2. 13. 14. to respect the King not as the only governor of his dominions simply for we see there be other governors placed under him but Hoos HUPERECHONTA that is according to the tenure of the oath as him who is the only supreme governor of his realms Upon which ground we may safely build this conclusion Whatsoever power is incident to the King by vertue of his place must be acknowledged to be in him Suppream there being nothing so contrary to the nature of Soveranity as to have another superior power to overrule it 2. Consider that for the better establishing of piety and honesty among men and the repressing of profanness and other vices God hath established two distinct powers upon earth one of the keies committed unto the Church the other of the sword committed unto the Civil Magistrat That of the keies is ordained to work upon the inner man having immediat relation to the retaining or remitting of sins Johan 20. vers 23. That of the sword is appointed to work upon the outward man yeelding protection unto the obedient and inflicting external punishment upon the rebellious and disobedient By the former the spiritual officers of the Church are enabled to govern well to speak and exhort and rebuke with all authority to loose such as are penitent to commit others unto the Lords prison untill their amendement or to bind them over unto the judgement of the great day if they shall persist in their wilfulness and obstinacy By the other Princes have an Imperious power assigned by God unto them for the defence of such as do well and executing wrath upon such as do evill whether by death banishment .... When Peter who had the keies committed unto him made bold to draw the sword he was commanded to put it up as a weapon that he had no authority to medle with And on the other side when Uzziah the K. would venture â—pon the execution of the Priests office it was said unto him It apperiaines not unto thee Vzziah to burn incense unto the Lord but unto the priests ... 2. Chr. 26. Let this therefore be our second conclusion The power of the sword and of the keies are two distinct ordinances of God and that the Prince hath no more authority to enter upon any part of the execution of the priests function then a priest hath to intrude upon any part of the office of the Prince In the third place observe that the power of the Civil sword the supream mannaging where of belongs unto the King alone is not to be restrained to temporal causes only but by Gods ordinance is to be extended likewayes unto all spiritual things and causes That as the spiritual rulers do exercize their kind of government in bringing men into obedience not of the duties of the first table only but also of the second So the Civil Magistrat is to use his authority also in redressing the abuses committed against the first table as against the second that is alswell in punishing an heretick an idolater as a thief and traitor and in providing by all good means that such as living under his government may lead a quiet and peaceable life in godliness and honesty And howsoever by this mean we make both Prince and Priest to be in their severall places Custodes vtriusque tabulae yet we do not confound their offices for albeit the matter where in their government is exercised may be the same yet the manner of government is different the one reaching to the outward man only and the other to the inward the one binding or loosing the soul and the other laying hold on the body and things belonging thereunto the one having speciall reference to the judgement of the world to come and the other respecting the present retaining or loosing of some of the comforts of life .... But here it will be said The words of the oath being generall that the King is the only Supream governor of this realm and of all other his Dominions how can it appeare that the power of the civil sword only is meant by that Government and that the power of the keies is not comprehended therein I answer 1. that where a Civil Magistrat is affirmed to be Governor of his dominions by common intendment this must be understood of a Civil Government and may not be extended to that which is of another kind 2. where an ambiguity is concieved in any part of an oath it ought to be taken according to the understanding of him for whose satisfaction the oath was ministred But in this case it hath been sufficiently declared by authority that no other thing is meant for in the book of articles agreed upon by the bishops and clergy in the convocation holden at London An. 1563. thus we read Where we attribute to the Queens Majesty the chief Government by which title we understand the mindes of some slanderous folks to be offended we giue not to our Prince the ministring either of Gods word or of the sacraments the which thing the Iniunctions lately set forth by Elisabet our Queen do also most plainly testify but that only prerogative which we see to have been given alwayes to all godly Princes in the holy Scriptures by God himself that is that they should rule all
the King was commoved for the dis-honor he apprehended done unto him that day therefore they left off their commission and vvent to their lodgings The next day the King vvent to Lithgovv all that vvere not ordinary inhabitants in Edinburgh vvere commanded to leave it the Lords of the Session vvere vvarned to be ready to remove and to sit vvhere they shall be advertised by the next proclamation the Magistrates vvere commanded to search and apprehend the authors of that hainous attempt Some of the burgesses vvere committed to sundry vvards the Ministers of Edinb were commanded to enter into the castle of the town because the Kings wrath was hotest against them and to the end the chief Octavianes might use them at their pleasure After advice with some others it was thought expedient they should withdraw themselves till the present flamm were over For all the diligent inquisition which was made many daies no ground could be found of any conspiracy against the King or any other only when the tumult was raised one or two cried to have some of the Octavianes abusers of the King to take order with them for which words they were fined If there had been any intention to do harm unto any man what could have himdred then from doing it there was no party in readiness able to withstand them Yee see then the tumult of Decemb. 17. was no just cause to move the K. to charge the Government of the Church nor to wrong the wholl Nationall Church for the tumult of one town howbeit their fact had been grounded on bad intentions nor may Ks thrust Christs government to the door for the faults of men and bring-in what forms they please But as no just occasion was givē so that tumult can not serve so much as for a pretence seing as it is now discovered the alteration was intended before December 17. On the 20. day Pa. Galloway was sent unto the K. at Lithgow but was not suffered to come neer the King only a copy of a Band was sent unto him whereof mention was made before to be subscribed by the Ministers Under pain of losse of their stipends but he and others after him refused for many reasons The questions whereof mention was made before 55. in number came forth in print soon after and the Convention of the Estates and of the Ministry was appointed to be held at Perth February 29. for consulting upon and determining the jurisdiction spirituall of the Church alswell in application of doctrin as the whole policy in all these questions the main point of policy to wit the superiority of Bishops was conceiled howbeit chiefly aimed at In time of these sturs in Scotland began throughout England the more solemne and pious observation of the Lords The keeping of the Lords day began in England day upon occasion of a book set forth An. 1595. by P. bound Doctor of Divinity and enlarged with additions An. 1606. wherein these following opinions were maintained 1. The command of sanctifying every seventh day as in the Mosaicall decalogue is moral and perpetual 2. Whereas all other things in the Jewish Church were taken away priesthood sacrifices and Sacrament this sabbath was so changed that it still remaines 3. There is a great reason why we Christians should take ourselves as streightly bound to rest upon the Lords day as the Jewes were upon their sabbath it being one of the moral commandements whereof all are of equal authority 4. the rest upon this day must be a notable and singular rest a most carefull exact and precise rest after another manner then men are accustomed 5. Schollers on that day are not to study the liberal Arts nor Lawyers to consult the case nor peruse mens evidentes 6. Sergeants Apparitors and Sumners are to be restrained from executing their offices 7. Justices not to examin causes for the conservation of the peace 8. Ringing of more bells then one that day is not to be justified 9. No solemn feasts nor wedding dinners to be made on that day 10. all honest recreations and pleasures lawfull on other dayes as shooting fencing bowling on this day is to be forborn 11. No man to speak or talk of pleasures or any other worldly matter It is almost incredible how taking this doctrine was partly because of its own purity and partly for the eminent piety of such persons as maintained it so that the Lords day especially in Corporations began to be precisely keept people becoming a law to themselves forbearing such sport as by Statute were yet permitted yea many reioicing at their own restraint herein On this day the stoutest fencer layd down his buckler the skilfull Archer unbent his bow counting all shooting to be besides the Mark May-games and Morish-dances grew out of request and good reason that bells should be silenced from gingling about mens leggs if their ringing in Steepls were judged unlawfull some were ashamed of their former pleasures like children vvho grovvn bigger blush themselves out of their rattles and vvhistles Others forbear them for fear of their Superiors and many left them off out of a Politick compliance lest othervvise they might be accounted licencious Yet the learned vvere much divided in their judgement about these doctrines some embraced them as antient truths consonant to Scripture long disused and neglected and now seasonably revived for the encrease of piety Others conceived them grounded on a wrong bottom but because they tended to the manifest advancing of religion it was pitty to oppose them seing none have just reason to complain being deceived into their own good But a third sort flatly fell out with these positions as galling mens necks with a Jewish yoak against the liberty of Christians that Christ as Lord of the Sabbath had removed the rigor thereof and allowed men lawfull recreations that this Doctrine put an unequal Lustre on the Sunday on set purpose to eclipse all other holy dayes to the derogation of the authority of the Church that this strict observance was set up of faction to be a character of difference to brand all for Libertines who did not entertain it How ever for some years together in this controversy Dr bound alone carried the Garland none offering openly to oppose yea as he in his second edition observes many both in their preachings writtings and disputations did concurr with him in that argument and though Archb. Whitgift in the year 1599. by his Letters had forbidden those books any more to be printed and Sir John Popham Lord chief Justice in their year 1600. did call them in yet all their care did but for the present make the Sunday set in a cloud to arise soon after in more brightness for the Archb. his known opposition to the proceedings of the Anti-episcopal Brethren rendred his actions more odious as if out of envy he had caused such a pearle to be concealed and some conceived though it was most proper for Judge Popham's place to punish
subjects the colder adversaries against them who intend any commotion For remedy it is thought good that his Ma. be informed hereof that by his care and providence so ungodly counsels and plots may be disappointed and that Ministers deal with their congregations auditors upon all occasions both publickly in their teaching and in their privat conferences with the Noble men and others of credit and power to persuade them of the Kings honest mind toward the established religion and the execution of justice and of his steadfast resolution to hazert his estate life and crown in the cause of the Gospell with the standing falling whereof he thinks his own standing and â—alling to be inseparably conjoyned And that they mark carefully the actions of all men specially of such as either for religion or execution of justice or the necessity of their own estate do grumble against the present government and are enclined unto novation And whom they shall find in any extraordinary kind of business bâ—sids their custom they should acquaint his Majesties Ministers thereof not ceasing in the mean while to bring them unto a quiet mind And for this effect in all their ordinary meetings as of Sessions presbyteries and synods there should be a privat and particular inquisition in this point if need shall require and his Majesty should be advertised with all expedition As also it is thought expedient that his Majesties Ministers should inform the Presbyteries of things occurring so far as the good of Religion shall require And that this advertisment should be extracted and sent with diligence unto every presbytery XVIII The next assembly is appointed to be at Aberdien the last tuysday of Iuly in the year 1604. In one copy I have found this modell following The order of proceeding in the Provinciall Synods 1. The seÌ„cing or sitting down 1. By the Moderator that last was in exhortation prayer and delivering the books of the Assembly with the Acts formed booked and subscribed by him and ordering by liet and votes the election of another Moderator 2. By the chosen Moderator in appointing the hours of meeting and other things concerning good order in censuring the absents from the preceeding Assembly and noting if all the members be present when the role of Ministers Elders and Commissioners is to be called II. things to be treated 1. The books of every Presbytery should be sighted whether the Presbyteries be duly keept in conveening exercizing having monthly common-heads and disputes visiting the Churches 2. Pastors in their office severally or together Severally it is to be enquired into their teaching at their own Churches and disciplin every one is to be enquired concerning the place of Scripture handled by them since the last Assembly and the administration of the communion and diligence in examination of young and old passing before in the points of Catechism and concerning their keeping the Session weekly and things done therein for which effect they should bring their books containing those and the names of baptized and married persons and of slanderous or scandalous persons 2. They should be examined in their manner of conversation whether it be not only without scandall but edificative 3. Concerning their provision by stipend or Benefice gleeb manse c. 2. If Ministers have questions or bils for resolution or furtherance in their office livings let them be answered If any bils or accusations against them be given by any let them be heard and so if by any of them 3. If any appellations references or summons be from Presbyteries let them be decided 4. If any references from the last generall Assembly or supplication unto the next Parliament or generall Assembly or any instructions thereunto 5. Concerning the people whether any scandalous persons and their repentance III. Conclusion absents are to be marked appointing time and place of the next Assembly thanksgiving It may be marked that this nomination of Voters in Parliament was not according to the cautions that were concluded in the Assembly of the year 1600. but they were lesse looked-upon afterwards when others were chosen who were not in this number As for Robert Bruce he saw that the other Ministers who had confessed their fault were not restored unto their places and therefore he would not make the publick confession as it was enioyned him for his refusing he was confined some years in the north and then to his own house of Kinnaird III. Aprile 3. year 1603. the King had a publick Speach in the great Some occurrents in Aun 1603. 1604. church of Edinburgh two dayes before he took journy unto England there he thanked God that both Church and kingdom were setled in that estate which he intended to change no way his subjects living in peace He promised again the same concerning the disciplin Aprile 5. unto the Commissioners of the Synod of Lothian meeting him above Hadintoun but he would not yeeld to release Andrew Melvin and John Davidson from their confinement nor grant Robert Bruce to re-enter into Edinburgh A little before Ormeston made supplication for John Davidson but the King said His hands were bound up by a promise unto the Commissioners of the generall Assembly Though the chief Watch-towers of the Church towit Edinbuâ—gh and Santandrews were spoiled of their faithfull watch-men yet the plotters of Episcopacy perceived that their course could not be easily advanced as they would unless the Church were deprived of their liberty to indict hold free generall Assemblies And because they were accountable unto those assemblies they endeavoured that no assembly should bee untill they had purchased power to over-rule them nor then but when they pleased This was perceived by the judicious Ministers who used means for preserving the liberty of the Church The Synod of Fife dealt with John hall to entreat that â—he assembly might conveen before the ensuing Parliament An. 1604. according to the custom in former times Afterwards he aâ—ported that he had written so unto the King but could not obtain it The presbytery of Edinburgh wrot unto Patrik Galloway then at Court for the same effect after sundry delaying answers he promised at last to return for that end but when he and the entitled Bishop of Ross returned they report in a full convention of Ministers directed from the Synods that the King said It is needless because nothing is to be handled in the next Parliament but the union of the two Kingdoms whereby the order and disciplin of the Church should be no way prejudged The Ministers alledged The Union can not be concluded without union of the Churches in government and form of worship and that the Voters in name of the Church were tied by cautions not to propound in Parliam or other Convention without express warrant and direction of the Assembly The new-named Bishops and other advancers of that course were not pleased with such answers and brake up the Conference as they were wont when they
judgement or not which the Iustice and Lords had already found treasonable Their Advocat willed them to remember his defences which he resumed briefly and to judge truly equitably and not according to the alledged lawes which were not only repealed and abrogated in part and were made in a violent time when in the Kings minority the chief men both of the Common-welth and Church weâ—e forced to forsake the Land nor was any man before that day conuicted of treason for declining the Counsell nothwithstanding that Act but against it at the very ploclaming of it at the market cross of Edinburgh Robert Pont and Walter Backanquell in name of the Church took protestations documents of their dis-assenting in the hands of John Mackeson Notare publick After him Iohn Forbes deduced summarily their proceedings at Aberdien explained the word Simpliciter which they had used in the Declinature protested as they had done before the Councell that in all Civill affaires they acknowledge his Majesty and the authority of the Secret Counsell as far as any other subject but in the affaires of Christs Kingdom and the Church which God hath distinguished from the former they had lawfully declined the judgement of the civil Iudicatory and he exhorted the Gentle men of the Assise to remember that they were bound by the confession of faith to maintain the disciplin professed in our Church alswel as the Ministers He read a part of the confession to this purpose and inferred They could not but be guilty of perjury if they for fear or pleasure of any man should decern that to be treason which themselves had upon the lawfull command of authority sworn and subscribed Iohn Welsh followed with a discourse of the grounds of their declinature and required them to consider that they were not the first who had declined the Counsell in the like case as others also had done in other cases and namely that there is extant a Declinature of the King Counsell subscribed by three or four hundred Ministers or thereby yea by some of the commissioners of the Generall assembly and by those who are called Bishops and are the only men who have procured all those troubls and on whom they there do lay all the guilt of those troubls which they have suffered and are like to suffer He read also another part of the confession of faith concerning the present purpose The Kings Advocat interrupted him and willed the Assise to consider that they had no more to try but whether the impanelled had declined or not The Justice willed the Assise to remove in all hast Iohn Forbes seeing there was no longer stay charged the Earl of Dumbar to report in their names unto his Majesty what punishment followed upon the breach of the oath made unto the Gibeonites and how the like was to be feared to fall upon his Majesties posterity and the whol Land if they shall violat the great oath that they have made and then he read another passage of the confession concerning aequivocation double dealing When the Jury was enclosed Dunipace moved them with reasons so that they were inclined to absolve the impannelled Wherefore some were directed to deal with the Assisers and some were directed to deal with the arraigned Ministers to see if yet they could be moved to depart from their declinature Whereas according to the law none should have access unto the Assisers after they be inclosed For the starute James 6. Parli 11 1587. Act. 91. it was ordained that all Assisers be inclosed and none suffered to repair unto them under whatsoever pretence nor any of the Assise to come forth untill after agreement they return their answer unto the Judge otherwise the person to be pronounced clean and innocent of the crime alledged But it was sufficiently known that the Foreman came forth unto the Lord Justice and other Lords and the Clerks resorted unto the Assise Much travell was to persuad the Assisers that no harm was intended against the prisoners in their person life or goods to induce them to convict the prisoners Sixe cleansed them simpliciter to wit Dunipace Kier Johnscleuch Westquarter Pantoun and Sawchy When the Forman returned and reported the Sentence of the Jury Dunipace said publickly that he not only absolved them as innocent of treason but acknowledged them to be honest Ministers faithfull servants of Christ and good subjects The Judge delayd the Sentence of punishment untill the Kings will were further known and ordained the prisoners to be carried into ward again and to be straitly keept that no man have access unto them The prisoners embraced one another and thanked God for his presence in the action They were convoyd unto the place about ten a clok at night by some of the Guarde The people said It was certanly a work of darknes to make Christs faithfull Ministers traitors O if the King were never in greater danger then by such men On the morrow they were convoyd to Blackness a great number of Ministers accompanying them and parted from them with thanks giving prayers and many tears and more confirmed in the cause Then the Commissioners of the generall assembly thought it a â—it time to try the constancy of other Ministers being so terrified as they supposed that nothing would be refused Therefore all the Synods of the realm were appointed in the Kings name to conveen upon one and the same day in February within their bounds respectivè that so one Synod might not know the resolution of another The King had one or more Commissioners at every Synod to crave answer unto five Articles which were directed to the Synod of Mers and Teviotdale with David Macgill a Senator of the Session and Gawin Hamilton Bishop of Galloway to wit 1. That in the next General Assembly no Acts made in any preceding Assembly where his Majesty was present should be in any way touched altered or interpreted 2. That the estate of Bishops be not medled with but continued in the same condition wherein they are at present untill his Majesties will and pleasure be further known 3. That there be no alteration of any of the Commissioners except upon the trial of some notable fault in their doctrine life or conversation 4. That notwithstanding any appellation the Commissioners should proceed they alwaies being answerable unto the General Assembly for their proceedings 5. That they acknowledge the Warrant of their meetings to come by permission of the Prince That Synod would give no answer so did many others and some referred them unto the General Assembly The Ministers of the Dutch and French Churches at London being mis-informed sent Letters unto the Ministers of Edenburgh regrating the mis-behaviour of the imprisoned Ministers Wherefore those in blackness wrote an Apologetick not only declaring their proceedings but also painting forth the Commissioners of the General Assembly in their own colours that under pretence of a limited Commission from the General Assembly they arrogate the full
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
bondage they have words softer then oyl and are insatiable blood-suckers they say The Church of Rome is the mother of all but she is the root of all evil and sheweth the pranks of a step-dame c. Matth. Parisien But Frederick must go into Palestina and An. 1228. the Calipha of Babylon was pestered with civil broils and the Emperor the more easily recovered Jerusalem without blood and was Crowned in it and began to fortifie The Sultan did fear his power and sought truce for ten years The Emperor sent unto the Pope certifying him of his happy success and craving absolution seeing he had performed his promise and he expected congratulation But the Pope did cause the messengers to be killed that they should not publish such news and he said the Letters were sent to advertise of the Emperor's death for he thought the Cities of Pulia would submit themselves unto his See And to the end the Emperor might not return he sent unto John Patriarch of Jerusalem and unto the Templaries that they would not acknowledge the Emperor But they did more think upon their own danger Yet as Matth. Parisien hath ad An. 1229. the Templarii wrote unto the Soldan that the Emperor was to be at such a time at that part of Jordan where John baptized Christ and there he might have occasion to kill him When the Soldan had read the Letter he said There the fidelity of Christians and he sent the Letter unto the Emperor But the Emperor was informed as the truth was that the Pope had created John de Bregna Exarch of Ravenna and had incited him to invade the Empire on the one part and the Lombards on the other Thomas an Earl whom the Emperor had intrusted to be one of his Deputies did certifie him and told him that his friends and Clergy of the Empire did admire how the Pope could do such things Ibid. Neither did the malice of this Pope stay until he had stirred up Henry against his Father The Emperor understanding all these things returneth quietly into Sicily he levieth an Army many came gladly unto him and by the help of God he recovereth all the holds that they had taken in his absence After all these things the Emperor seeketh peace of the Pope and albeit he sent eight of the chief Dukes and Bishops within the Empire offering himself and his life to be censured by the Church yet in the space of a year he could not obtain peace at last An. 1230. by frequent intercessions and after the payment of 120000. ounces of gold the Emperor was restored Some write that the Pope was a good Merchant who could reap so much money for an excommunication which power he had received freely if he had received that power from Christ Then Frederick went into Germany to curb his two Sons Henry and Frederick they did submit themselves Then he turneth to revenge himself of the Lombards And now Pope Gregory excommunicateth him again as a Tyrant and Heretick and he calleth him that warlike beast coming out of the sea and he threateneth all them of the Empire that they should not wish well to Frederick Then the Emperor sent Letters unto sundry Countreys shewing his liberality unto the Pope and on the other side the pride and avarice of the Pope whom he calleth the red dragon that deceiveth the world the Antichrist the typified Balaam who was hired for wages to curse God's servants the Prince of darkness who bewitcheth the Prophets the counterfeit Vicar of Peter setting forth his own imaginations and hath turned pontificium in maleficium a wrester of the word into his own gain In the end he entreateth all them of true wisdom to despise the roaring of such an enemy Then he proclaimed a Diet at Aegra where did assemble Caesar Henry the Dukes of Saxony Brandeburgh Misnia Turingia the Bishop of Mentz and the Nobles of Brabant and a little thereafter Frederick the Emperor's second Son all cleaving unto the Emperor notwithstanding all the Pope's curses on the one side and promises on the other So the Emperor marched toward Hetruria and to Rome In the mean time the Pope forgiveth the payment of tenths for a time giveth Church livings that were vacant and promiseth eternal life unto all who would fight against Frederick and marked them with the Cross and he himself goeth unto the siege of Ferraria where he allureth the Governor unto a parley and taketh him captive and then the City contrary to his faithful promise The Popish flatterers call this falshood a stratagem The Emperor said It was strange that Christians were marked with the Cross against him as an Infidel or Mahumatist Nevertheless he passeth from City to City subduing his adversaries till he came into his own inheritance there he levieth an Army and hireth Saracen Soldiers for fear that in the end the Pope's curses might change the mindes of the Italians as in the days of Barbarossa and Henry the IV. He took some Gwelph Cities then having intelligence how the Pope had deceived Bohem and Prince Palatine he sent unto them shewing in sum how the estate both of the Church and Commonwealth was subverted by this Pope and he promiseth that himself as the chief member of the Commonwealth would endeavor to remove him who pretending to be the shepheard of the flock is a very wolf to the end a faithful shepheard might be placed in Christ's Church and he entreateth that they would not retard his purpose as they tendered the good of the Empire The King of Bohem was so moved with this Letter that immediately he procureth a meeting of the Empire at Aegra to aid the Emperor The Pope was no less busie partly by means of Otho Duke of Bavier to stay them and partly an Assembly at Rome from France and England to deprive Frederick The Emperor hearing of such a Councel stoppeth all passages by Sea and Land and had a great prey of the Pope's Legates whom the Pisanes in the Emperor's name took by Sea and great victories at Ticino and Faventia P. Mexia And such was his respect unto the quietness of the Commonwealth that he again sendeth for peace and in the mean time the Tartars came into Poland Misnia Bohem Hungarie and the Princes were forced to send unto the Emperor for aid promising obedience unto him in all time coming He advertiseth the Pope of the calamity of Christendom and craveth peace that he may resist the Infidels But the Pope would the Infidels did oppress rather then the Emperor should stand therefore he labored that his confederates might meet at Libussa to the election of another Emperor When he could not work out his point he died for very anger The Emperor now hopeth for peace at home and marcheth with all speed into Hungarie The Tartars hearing of him fled away and left Europe Innocentius the IV. though he had been very familiar with the Emperor yet was not more peaceable then others had been In