the person of an High-Priest but plaiest the Tyrant under the Coat of a Shepheard we find thee to be a Wolf thou art called a Father but falsely and thou shewest thy self a Judas by thy deeds when thou callest thy self the servant of servants thou contendest to be Lord of Lords and according to the discipline of Christ our Saviour thou art the lowest of all the Servants of God's Church but in ambition thou runnest headlong whatsoever pleaseth thee is lawfull and thou art become a drone to Christians What remains but to call him the Antichrist whom the Romanists call the third Elias They conclude For these causes we with our brethren and collegues will neither stand at thy command nor acknowledge thy voice neither do we fear thy Bulls and Thunders c. Of his Primacy they say The Holy Ghost is the Authour of all Churches how far soever they be separated thorow the World the City of our God whose Citizens we are belongeth to the four airths or corners of Heaven it is larger then the City which the holy Prophets have called Babylon because she makes her god-head equal unto the Heaven and braggeth that she is eternal as if she were God having all wisdom and glorieth that she neither erreth nor can erre Ph. Morn in Myster pag. 175. Where also is another Epistle written unto the same Pope drawn out of the French Annals it concludeth thus We will in no way receive thy wicked sentence which is far from the zeal of uprightness unjust unreasonable and contrary to the Canonical laws yea with all the Synod of our brethren we despise and contemn it as unlawfull accursed and fondly pronounced and truly we will not communicate with thee who art a favourer and pertaker with accursed persons and despisers of holy religion we are content with the communion of the whole Church and society of brethren above whom thou exaltest thy self whom thou despisest and from whom thou separatest thy self by thy swelling pride Now we who have experience of thy craft and deceit and also know thy disdain and swelling dominion we yeeld nothing nothing at all unto thee nor thy pride whereby thou indeavourest to overwhelm us all at the pleasure of our enemies whom thou favourest and thou shalt know that we are not thy Clarks as thou vauntest of thy self but if thy pride would suffer thee thou shouldest acknowledge us thy brethren and fellow Bishops Hence it appeareth that they begun by experience to smell out where the Antichrist or the man of pride was 15. When the controversie was between Charls the Bald and the two A lamentation for the Church in her pretended head and remedy petitioned from Kings Kings of Germany for the division of Lorain or as Ph. Morn speaks for marches Luithpert Bishop of Mentz was so respected for his gifts of prudence and holiness that the Kings did refer the deciding of the controversie unto him When the Pope did begin to usurp more and more upon the Bishops of Germany Luithpert writ unto King Lewis thus The present cause permits me not to be silent any longer which if I forsake I cannot be excusable before our Lord Jesus Christ unto whom it appertains and I should be conyict of my promise made unto your Majesty if I sitting in the watch wherein I am set do see danger coming on you and with idle and unfaithfull silence I dissemble and becoming sloathfull I will seem an hireling rather than a Shepheard of the Church the Pastoral care of which unworthy I have taken upon me The dignity of the Church is grievously shaken and defaced in the Seat of Saint Peter even so that by a hid persecution the like hath not been heard not by Infidels or them who know not the Lord but by them ô how to be bewailed who should be guides and governours of the Church they indeavour to advance the doctrine of man above the word of God and the malady of the head if it be not prevented by timely and wholesom medicine must needs spread through the members Ye know the danger of God's people which is fearfully approaching neither can ye be ignorant that the Pastours at which the elements do tremble who should provide for the safety of the weak have left the path-way and themselves run into perdition and they open a ditch to so many as follow them Wherefore I exhort your wisdom who lovest truth and righteousness that according to the wisdom given unto you from above ye would deal with them which know the truth and love righteousness what way the scandals of dissension may be removed which the sower of Tares by his craft ceaseth not to spread and that peace and long wished for unity may be restored unto the Church and the help of watchfulness may be had in time lest foolish negligence give way unto the wounds for all the body of the Church is not yet wounded although the head be smitten with sores and several members seem to be diseased and therefore the infirm must be helped if they will accept of cure by those which are known to be whole and sound or they must be cutt off according to the command of our Physician lest the whole body perish Wherefore it seemeth unto me both necessary and expedient that the religious Prince Charls your brother be in time requested unto this purpose that as well he as the Priests of his Kingdom may meet with you and your Bishops and may be partners of the same work with you that when ye shall by the help of God return peaceably from your intended journy with one consent and common indeavour by the grace of God ye may restore peace and concord unto the Catholick and Apostolical Church according to orthodox doctrine Ph. Morn in Myster pag. 162. Observe here the estate of the Church at that time and that when the head is diseased the body cannot be readily cured but by common authority of Princes and Synods 16. Hincmar of whom I have made mention in Pope Nicolaus was many years Arch-Bishop of Rhemes upon several occasions he did solicit and flatter the Popes and at other times did practice and write against them as is to be seen in Baron Annal. tom 9. and the Cardinal doth accordingly allow The power of Provincial Bishops and disallow him In one of his Epistles he professeth that he had received a Palle from Pope Leo the IV not as a badge of subjection and he avoweth plainly that in doubtfull causes the Provincial Bishops should ask counsel from the Arch-Bishop neither should a Bishop go unto the Pope untill he advertize and confer with the Arch-Bishop neither needeth the Arch-Bishop await for judgment from the See of Rome so far as he hath certain decrees of Canons Laws and Councels And he did forbid his Nephew Hincmar to obey the Pope's citation when he summoned him to Rome In an Epistle to Pope Hadrian the II he quoteth a testimony of Pope Leo
them which have not beleeved in him nor will ever beleeve as the Lord himself saith Matth. 20 The Son of man came ... to give his soul in redemption for many 4. That he beleeve and confess that the Almighty God saveth whom he willeth and that none at all can be saved but whom he will save and that all are saved whom he will save and therefore it is not at all his will those be saved whosoever are not saved as the Prophet saith Whatsoever the Lord willeth he doth that both in Heaven and on Earth And saith Prudent although there be some other things wherein he hath satisfied and subscribed in which being condemned in Pelagius the Church hath universally consented yet these being against him and his followers cleared from his froward expositions by the Apostolical See at the instance of the blessed Aurelius Bishop of Carthage and of Augustine with other 214 Bishops and being published unto all the World by many both Epistles and Books all the Church to day rejoiceth in confesseth preacheth holdeth and shall hold This Epistle of Prudentius is in the 2 tome of the French Councels and by it we may see not only his mind but the universal doctrine of all the Church in all the World as he affirmeth Although Histories do not express whether Aeneas did subscribe these Articles yet it may be gathered from the 99 Epistle of Lupus Ferarien where he commends this Aeneas and saith that Prudentius with the other Bishops did confirm his ordination By authority of Lotharius a Synod was held An. 855. at Valentia the Canons thereof follow hereafter For the present I add the words of Baronius concerning it generally saying The Bishops thought good to bring no other thing into the Church then what the most holy Fathers and faithfull Teachers of the Church had in all sincerity taught formerly in Affrica in the Councel at Carthage and in France in the Councel at Arausicane whereunto we should cleave in all points to wit that the godly are saved no other way but by the grace of God and the wicked are condemned for their own iniquity And that the wicked do not perish because as some say they could not be good but because they would not Then he sheweth that the Acts of this Synod were sent unto Hincmar and that he did by writing condemn these errours But Vsser taxeth Baronius that he hath written of this matter slenderly and from the writings of Hincmar and from Acts of Synods convinceth him especially he declareth from a book of the Church of Lions that there was diversity of opinions among them of Lions concerning the fifth Canon of this Synod which in the end of that book thinks the greatest difference between the Elect and the Reprobates to be that in the Reprobates remaineth the guiltiness of the first transgression which is taken from the Elect by the blood of Christ Also he sheweth that in the year 856 in the moneth of August Charls the Bald did call a Synod at Bonoile by Paris and another in September at Nielph where he gave unto Hincmar the Articles of the Synod at Valentia and what he had received from others in favour of Gotteschalk that Hincmar should answer unto them and that after three years Hincmar did return a great book of God's predestination and of man's free-will as Flodoard sheweth Hist lib. 3. cap. 13 and that the adverse party was not satisfied by that great volumn neither was the authority of the Valentian Synod lessned and therefore An. 859 Charls calleth another Synod in Audemantunno Lingonum where for the instruction of God's people the Canons of the Valentian Synod were voiced and confirmed again and proclaimed only in the fifth Canon they express not the four Articles because they perceive Hincmar was offended by so express condemning them as if they thereby had neglected the limits and law of charity and they did add the name of John Scot unto the nineteen Articles This Synod is called Lingonensis in Concil Gall. tom 3. After 14 daies was a more frequent Synod of twelve Provinces at Saponaria a Village of the City of Tullen where was King Charls and his Nephews Lotharius and Charls sons of the Emperour Lotharius there the Canons of the former Synod and the Carisiac Articles were read again and again great contention was between Remigius and Hincmar with their followers the one pleading for and the other against the Articles of Gotteschalk but as Hincmar writeth in an Epistle Dedicatory unto Charls the Bald the stir was calmed by the wisedom of the Arch-Bishop Remigius exhorting them all to bring unto the next Synod the books of the Catholick Doctours and as they shall find them agreeing unto the Apostolical and Catholick doctrine all should hold together unanimously It appeareth in the Acts of this Synod that it was so soon closed because of the murmurs in the country All this time Gotteschalk was still in Prison in the Monastery of Haultvillier whence he sent forth first a short confession and then a larger one confirmed by testimonies of Scripture and of the ancient Doctours In the end of the latter he craved that there might be a free Synod wherein truth might be made known unto all and errours altogether taken away and he lamenteth that for baseness of his person truth is despised and his adversaries follow not charity and refuse verity only that they may seem victorious Now of all that I have read concerning his Confessions and the writings of both parties I gather that at that time the greatest controversie was concerning the predestination of the wicked unto punishment howbeit there was also some difference concerning free-will and the efficient cause of conversion or of faith and good works And because Hincmar in his Epistle unto Whence was the word Prâ—destinatians Pope Nicolaus and Semipelagians make mention of Hereticks whom they call Praedestinati or Praedestinatiani here I add concerning that name that the first who mentioneth it was he who writ the continuation of Ierom's Chronicle for he about the 24 year of Arcadius and Honorius writeth saying At this time began the heresie of Praedestinati which had the beginning from Augustine So it is expressly saith Vsser in Histor Gottes cap. 2. in two old manuscripts one in the King's Bibliotheke and another in the Benedictines at Cambridge although in the Printed books it is not said from Augustine but from the books of Augustine being ill understood And certainly these words of Hincmar are frivolous since Pope Celestine did not write against such an heresie but against the Pelagians as is clear in his Epistles unto Augustine and he doth approve the doctrine of Augustine and Prosper in his Epistle unto Augustine which and the Epistles of Celestine are amongst the Epistles of Augustine writeth saying Many of the servants of Christ which are in the City Massilies think that in the writings of your Holiness against the Pelagian Hereticks whatsoever you
another reason the opinions of Haymo are different from that Exegesis I will name but one Haymo on the Revel lib. 1. near the end saith The Pillars of the Temple are not only they who are more perfect as Paul saith Peter and James and John which seemed to be Pillars c. Here Haymo not only calleth these three more perfect but Pillars also which is more then Paul saith but this Exegesis speaks not so much of them for on Gal. 2. at these words which seemed to be something or as we have Who were of reputation it is written there They seemed unto themselves to be something for they did seem to have learning and vertue of themselves but they neither had learning nor vertue of themselves nor of their own merits and therefore although they did seem unto the people to be something they were nothing He who writes so liberally of the three Apostles would not probably have written so sparingly of them in the other place and so the Authour of the Exegesis but by Remigius Bishop of Lions and is contrary to the present Church of Rome in many particulars following would not have called Peter the head of the Church Who then is the Authour of that Exegesis The above-named Remigius Bishop of Lions as Bishop Usher proveth loc cit and we may find that his doctrine in that Exegesis doth accord with that which we have heard he did maintain concerning election free-will c. as appears by these passages On Rom. 5. he saith As by Adam sin and death did enter so by Christ came justification and eternal life therefore the Apostle saith We are reconciled unto God because as by one man sin entred into the World that is into the universality of mankind except Christ which is from above and by sin death came so death both of body and soul hath gone over all men even as on the first man in whom all have sinned So by our Lord Jesus Christ justification hath entred and by justification life eternal ... for in him all men have sinned which were in his loins as Levi was in the loins of his father when he paied tithes And he saith congruously that sin entred first and then death by sin because so soon as he did sin he became mortal as the Lord had foretold saying In whatsoever day thou shalt eat thereof thou shalt die the death He did sin by coveting and eating and he was made mortal in sinning Amongst other things observe here that Remigius makes no exception of sin in the universality of mankind but only of Christ and therefore the Virgin Mary is not excepted and after the same manner do all the Ancients speak in this point On Cap. 9. What man can declare why the Almighty God did chuse Jacob before he was born and rejected Esau when neither the one nor the other could do any good or ill except that on him that is on Jacob he would bestow his grace and mercy and on Esau he would fullfill his just judgment .... therefore as it was not the purpose of God and his predestination according to election of the good merit of Jacob so the election of the Gentiles was not according to the election of merits but according to the free grace and predestination of God therefore for what cause Jacob was chosen without good works and Esau was hated without ill works it is only known unto God who knows all things before they be and whose judgment is alwaies just ..... He said unto Moses I will have mercy on whom ... This is the order On whom I will have mercy by calling him unto my faith I will have mercy by giving him my faith that he may beleeve in me and I will shew compassion on him that he may live righteously and be mercifull and persevere in good works according to which he shall receive the reward Therefore not of him who willeth understand is the will nor of him who runneth is the race but of God shewing mercy is mercy that he giveth unto man to will good to do and to persevere The only good will is not sufficient unless also the mercy of God prevene him unto this end to give unto him to will what is good and to perfect the same good as the Psalmist saith His mercy shall prevene me and his mercy shall follow me But haply one will say Why are the Elect rewarded or what reward have they deserved if both the good will and the perfecting of the good work be given unto them of God I answer therefore are the Elect worthy of remuneration because so soon as they do perceive that they are prevened by the grace of God they do labour with all their indeavours to obey his will For the Scripture saith to Pharao The Scripture speaketh not by it self but another by it as here God speaketh These last words I have marked against them which say The Scriptures is dumb and dead At these words Hath not the Potter power ... he saith So the Almighty God the Potter of mankind hath power out of the mass of perdition and sin that is out of the mass of mankind to make one vessel unto honour that is to create one for this end that he may be honoured in him and that he honour him by calling him unto his faith and by saving him unto life and another unto dis-honour that is in his just judgment to destroy the Reprobates because of their wickedness for of a corrupt mass all the vessels are corrupt but if the Potter by the Engine of his Art will purifie some of them from the fault of the mass by baking it in the fire may he not be magnified in those And that he suffereth some unpurified he is not to be blamed because he continueth in his power for the mass is his On Cap. 11. at these words I have left 7000 ... saith he neither saith he Are left unto me but I have left and reserved unto my self 7000 men which when others became Idolaters have not bowed ....... And it is to be considered because according to the election of God's grace that is according to the gift of Predestination the remnant is saved not according to the merit of their works wherefore he saith in the Epistle unto the Ephes As he hath chosen us before the foundation of the World in him i. e. in Christ that we should be holy and unblamable And if of grace they are saved who beleeve amongst the Jews not now was it of the works of the Law by which they thought to be justified who continue in infidelity else grace were not grace that is if they were saved otherwise which cannot be but by the grace of God or else grace it self were not grace but a merit ..... But the election hath obtained it that is they who were chosen out of that multitude whom before he called a remnant now he calleth election and as before circumcision is taken for the
manifest that the power of Rome being shaken religion being banished the name of God is contemned with frequent perjuries and the worship of Divine religion is despised even by the High-Priests yea Rome it self being almost alone departeth from her self for she provides neither for her self nor for others In the end he exhorts the Bishops there present to go forward in the deposition of the other Arnulph according to the Ecclesiastical Canons as they did and he himself did consent unto the sentence of his deposition Ph. Mornae in Myster iniq Magdebur Histor cent 10. ex Actis Synodi in an ancient manuscript When Pope John heard that his See was contemned by the Synod at Rhemes he threatneth his curse against King Hugh and his son Robert The King returned answer that he had done nothing in contempt but was willing to justifie all what he or his Bishops had done if it pleased the Pope to meet him at Gratianopolis on the Frontiers of Italy and France or if rather he would come into France he promised to receive him with the highest honour The Pope sent his Legates into France and in the mean time Gerebert sent an Epistle unto Seguin Arch-Bishop of Senon who was said to favour the deposed Arnulph the tenor whereof is It became your worthiness to eschue the craftiness of deceitfull men and to hear the voice of the Lord saying Here is Christ or he is there follow not One is said to be in Rome who justifieth those things which ye condemn and condemneth those things which ye think just ..... God saith If thy brother offend against thee go and rebuke him ... how then say some that in the deposition of Arnulph we should have awaited the deposition of the Romish Bishop Can they say that the judgment of the Romish Bishop is greater then the judgment of God But the first Bishop of Rome or the Prince of the Apostles saith We must obey God rather then man Also Paul the Teacher of the Nations crieth If any man preach unto you otherwise then what ye have received although he were an Angel from Heaven let him be accursed Because Pope Marcellin offered incense unto Idols should therefore all Bishops offer incense I say boldly that if the Bishop of Rome himself sin against a brother and being often admonished will not hear the Church even the Roman Bishop according to the command of Christ should be esteemed as a Publican and Heathen for the higher up hath the lower fall And if he think us unworthy of him because none of us assenteth unto him when he judgeth contrary to the Gospel he cannot therefore separate us from the communion of Christ seeing even a Presbyter unless he confess or be convict should not be removed from his Office And the rather because the Apostle saith Who can separate us from the love of Christ and I am perswaded that neither death nor life .... The priviledges of Saint Peter saith Leo the Great is not where judgment is not exercised according to righteousness Wherefore occasion should not be given unto these our enviers that the Priesthood which is one every where as the Catholick Church is one should be subject unto one man that if he be corrupt with money favour fear or ignorance none can be a Priest except whom these vertues recommend unto him Let the Law of the Catholick Church be common .... Farewell and suspend not your selves from the sacred mysteries Pope John had intelligence of this Letter and summoned the Bishops of France unto a Synod first at Rome then at Aken The Bishops answered They were not obliged to go out of their own Country At last he named Munson on the borders of France Where only Gerebert appeared and boldly maintained the cause of the French Church so that the Legate Leo could do nothing without new instructions from the Pope save only that he appointed another Synod at Rhemes and in the mean time he suspends Gerebert The Bishop said unto the Legate It is not in the power of any Bishop or Patriarch to remove any of the faithfull from the Communion unless he confess or be convict and none of these could be laied unto his charge and no other Bishop of France was there Afterwards Gerebert fearing the inconstancy of the new King went into Germany and not long after he was advanced unto the See of Ravenna As he did fear it came to pass and Arnulph was restored Nevertheless Gerebert cannot contain himself but he writes the Apology of the French Church as his Epistle unto Wilderodon Bishop of Argentine testifieth Ph. Mornae in Myster 2. Out of these four Centuries it is clear First That many both of the Civil Observations and of the Ecclesiastical Estates did oppose the ambition and usurpations of the Bishops of Rome 2. That the Canons that were enacted at the Synod of Trent were not known in former ages although Papists dare say that they have authorized nothing but what was held by the ancient Church 3. Although the Ancients gave way to unnecessary rites and fond superstitions yet in matter of doctrine and faith they held the same which the Reformed Churches do teach now and they begun to see that the Bishop of Rome is the Antichrist 4. We see the truth of what Pol. Virgil. writes de invent rer lib. 5. cap. 1 Many rites were borrowed from the Jews and ancient Romans and other Heathens which saith he lib. 6. cap. 8. we know not whether it was well done since experience teacheth that whatsoever reason might be for bringing them into the Church yet the manners of Christians now require to abolish them 3. Because after this time ordinary Synods were not held I shall omit this Chapter till we come unto the XV. Century And when upon particular causes either Emperour or Pope or others did call a Synod I shall speak of them in those places THE FOURTH AGE Of the CHURCH OR The History of the Church Lurking and of Anti-Christ Reigning containing the space of 300. years from the Year of our Lord 1000. untill the year 1300. CENTURY XI CHAP. I. Of EMPEROURS OF this Age it is to be premitted generally that as The sum of this fâ—urth Age. Car. Baron ad An. 1001. § 1 4. saith at that time the revelation of Antichrist was proclaimed in France preached in Paris published thorow the world and beleeved by many He confirmed this by the testimony of Abbo Floriacen who in Apologet. ad Hugo Robert saith When I was a young man I heard a Sermon in a Church at Paris concerning the end of the world that so soon as the thousand years are expired Antichrist shall come and not long after the general judgement shall follow Wherefore Vsser de statu success Eccles cap. 3. advertiseth his Reader that now he shall see the Popes exalted by pretext of religion and government of the Church now they will wring all Civil government from Emperours and
obit Quem sacrae fidei vestigia summa tenentem Huic jam quinta dies abstulit ausa nefas Illa dies damnosa dies perfida mundo Quâ dolor rerum summa ruina fuit Quâ status ecclesiae quâ spes quâ gloria cleri Quâ cultor juris jure ruente ruit Post obitum secum vivam procor ac requiescam Nec fiat melior sors mea sorte sua Platina in Iohan. 15. calleth Berengarius famous for learning and holiness He is reported to have been an hearty friend to learning and did breed many Students of Divinity at his proper charge and by means of them his doctrine was sowed through all France and the Countries adjacent this was matter unto his adversaries to envy him the more Albeit he did waver as Peter did and albeit his doctrine was so oft condemned by the Popes yet it could not be rooted out of men for Math. Paris in Hist ad ann 1087. writeth that all France was affected with this doctrine And Math. Westmonast at the same time saith That the doctrin of Berengarius had corrupted all the French Italian and English Nations so that the Berengarians that is the Preachers of the true faith which the Romanists call Heresie against the rising errors did not lurk in a corner And Sigebert Gemblac in Chron. saith Much was disputed by many both for him and against him by word and by writing Ex edit Antwerp anno 1608. where it is to be marked saith Vsser de eccles succes c. 8. that in the Edition at Paris anno 1589. the words For him are omitted Also Thuan in the Epistle Dedicatory of the Hystory of his time hath marked That in Germany were many of the same doctrine and that Bruno Bishop of Treveres banisht them all out of his Diocess but sparing their blood And Io. Tossington a Franciscan in his confession set forth anno 1380. saith thus The heretical sentence which is raised of the dreams of Berengarius affirmeth openly that all the Fathers of the Church and doctors of the second thousand years as they speak that is who have been within 380. years have been after the loosing of Satan and the doctrine which we saith he commonly hold to be the faith of the Church concerning the blessed Eucharist they say It is not right but an error and heresie and the tares of Satan being let loose Vsser c. 3. 6. To defend the words of the former recantation which was given in Twofold eating with the mouth was devised then and is refuted the Synod at Lateran unto Berengarius these flatterers of the Romish Idol have devised a new distinction of orall eating to wit orall eating is either visible or invisible And they called the opinion of eating Christ's flesh visibly the error of the Capernaites and they said the eating of Christ's flesh with the mouth invisibly was the explication of Christ so writeth Ivo Bishop of Carnotum anno 1092. Catalo test ver lib. 12. But the Fathers of higher antiquity condemned all orall eating as Capernaitism neither were the Capernaites so subtile to make such distinctions Yea surely Christ would have made his correction according to their error Behold what Augustine saith Tract 27. in Iohan. Who abideth not in Christ and in whom Christ abideth not without all doubt he neither spiritually eateth Christ's flesh nor drinketh his blood albeit carnally and visibly he with his teeth do press the Sacrament of the body and blood of Christ And Tract 28. What is it they are spirit and life they are spiritually to be understood understandest thou them spiritually they are spirit and life understandest thou them carnally so also they are spirit and life but not to thee They understanding spiritual things carnally were scandalised Here Augustine opposeth carnal eating whether visible or invisible unto spiritual eating and understanding and he saith that carnally men eat not the flesh of Christ but the Sacrament of his flesh 7. Bellarmin writeth in his second Book de Pon. Rom. c. 21. that the great The causes of the schism twixt the Latins and Greeks Schism twixt the Greeks and the Latines began anno 1054. because in that year Michael the Patriarch of Constantinople did excommunicate the Pope and all the Romanists for adding Filioque unto the Decree of the Ephesin Council concerning the procession of the holy Spirit Here we may see who made the Schism the Greeks kept the Decree as it was first enacted but the Latins added Filioque And when in the same place Bellarmine saith It is uncertain when the Latins added it but certainly saith he not before the 600. year and the Greeks espied the addition in the days of Pope Nicolaus LAt this time Pope Leo IX wrote against the Greeks and Michael the Patriarch and Nicolas a Monk wrote against the Latins Of this difference I will speak God willing when I come to the Council at Florence where they disputed this question Why was there so great a Schism then Bellarmin de Cleri li. 1. c. 19. saith The differences were not confined within that one but there were many others of which these are rehearsed by Fox in Act. Mon. out of an old Register of Hereford 1. The Church of Constantinople is not subject but equal unto Rome 2. The Bishop of Rome hath no greater power then the four Patriarchs and whatsoever he doeth without their knowledge and concurrence is of no strength against them 3. Whatsoever hath been concluded or done since the seven general Councils is not of full authority because from that time they convince the Latins to be in an error and to be excluded from the holy Church 4. The Eucharist is not the very body of Christ also whereas the Romish Church doth use unleavened wafers they have great loaves of leavened bread 5. They say that the Romish Church erreth in the words of Baptism for the Romanists say I baptise thee c. but the Greeks say Let this creature of God be baptised in the name c. 6. They hold that the Spirit proceedeth from the Father and not from the Son of this in another place 7. They hold no Purgatory nor that the prayers of the Church do help the dead either to lessen the pain of them in hell or to increase the glory of them who are ordained for salvation 8. They hold the souls of the dead whether elect or reprobate have not their full pain nor glory but are reserved to a certain neutral place till the day of judgement 9 They condemn the Church of Rome because Women as well as Priests anoint children when they baptise them on both shoulders 10. They call our bread Panagria 11. They condemn our Church for celebrating Mass on other days then Sundays and certain Feasts 12. They have neither cream nor oyl nor Sacrament of Confirmation 13. Neither do they use extream unction expounding the place of St James of spiritual infirmity and not of corporal 14. They injoyn
it not of his own and so it is But what necessity required or what reason was there that seeing the mercy of God could by his onely word have delivered man yet the Son should assume flesh for our redemption and suffer so much even the ignominious death of the Cross We answer The necessity was on our part even the hard necessity of them who sat in darkness and in the shadow of death And the reason was the good pleasure of him who did it Who can deny that the Almighty had other ways to redeem justifie and deliver but this cannot priviledge the efficacy of this way which he hath chosen and possibly this is better by which we in this land of oblivion and of our fall are admonished the more powerfully and livelily of so many and so great grievances of our Redeemer and albeit we cannot fathom the mystery of God's counsel yet we may feel the effect of the work and perceive the fruit of the benefit It is a true saying and worthy of all acceptation that when we were yet sinners we were reconciled unto God by the death of his Son And he concludeth all his railings and invectives against God so that he saith All that God did appear in the flesh for was our instruction by word and example and all that he suffered and died for was the demonstration and commendation of his love toward us But what availeth his teaching us if he hath not restored us or are we not taught in vain if the body of sin be not first destroyed in us that we should not be the servants of sin If all that Christ hath been profitable unto us was the shewing a good example it followeth also that we must say All the harm that Adam hath done unto us was the onely shewing of sin seeing the plaster must be according to the quality of the wound for as in Adam all do die so in Christ shall all be made alive therefore as the one is so is the other Or if we will rest in the Christian faith and not in the Pelagian Heresie and confess that the sin of man was propogated by generation and not by example we must also confess that by Christ righteousness is restored not by example but by generation and life by righteousness that by one sin came upon all men to condemnation so by the obedience of one righteousness came on all men unto justification of life And if it were so that the purpose and cause of the incarnation as he saith was onely the enlightening of the world with the light of knowledge and the kindling of love by whom is our redemption and deliverance God forbid that I should glory in any thing but in the Cross of our Lord Jesus Christ in whom is our life salvation and resurrection And indeed I look upon three things chiefly in the work of our salvation the example of humility when God made himself of no reputation the measure of his love extending to the death even of the Cross and the mystery of redemption whereby he destroyed death which he suffered but the first two without this last are as if ye would paint in the air truly the example of humility is great and very useful and the example of love is worthy of all acceptation but they have no foundation and therefore no standing if there be not redemption I would with all my indeavor follow the example of Christ and I desire to imbrace with the mutual arms of love him who hath loved me and given himself for me but I must also eat the Paschal Lamb for unless I eat his flesh and drink his blood I shall not have life in me There be also many other Articles in his books and no less evil c. As every one may understand that upon these grounds follow the points of original sin of free-will of justification c. Pope Innocentius II. did condemn in a Councel of Cardinals at Rome this Abailard and all these his perverse Articles and commanded perpetual silence unto him as an Heretick and ordained all who followed his errors to be excommunicated as is in his Epistle which is among the Epistles of Bernard the CXCIV 28. When Calo. Johannes was Emperor of the Greeks was a Synod at Adispute between the Latins and Greeks Constantinople where Anselm Bishop of Havelbergens did dispute for the primacy of the Roman Pope and alledged these reasons 1. The Synod of Nice saith Let all men know and no Catholique should be ignorant that the Roman Church is not preferred by decrees of Synods but hath obtained the primacy by the Evangelical voice of our Lord and Savior when he said unto Peter the blessed Apostle Thou art Peter and upon this rock I will build my Church and the gates of hell shall not prevail against it and I will give thee the keys 2. Peter and Paul suffered martyrdom at Rome 3. The first See of the Church is Rome the second is Alexandria and the third is Antiochia which three are founded by Peter 4. Onely the Roman Church hath continued in all ages without heresies whereas all other Churches have been defiled with heresies 5. Christ said I have prayed for thee Peter that thy faith fail not and when thou art converted confirm thy brethren 6. The Church of Constantinople hath been obnoxious unto many heresies that have begun there or brought thither there was Arrius Macedonius Eutyches Eunomius Eudoxius therefore all Churches should acknowledge the Roman as their mother Nechites a Greek answereth The Roman Church was the first among the three Sisters but the Bishop of Rome was never called the first of Priests nor the first Bishop but the Bishop of the first See and he did first receive from Phocas to be called the head of all Churches Moreover these three Sisters were united together by some conditions that neither the Bishop of Rome nor of Alexandria nor of Antiochia might teach any things in their Churches which was different from the faith of the others and so they all should preach one and the same for this end it was ordained that two Legates well learned and sound in the faith or doctrine should be sent from the Church of Rome the one to abide at Alexandria and the other at Antiochia who should diligently observe whether they did continue preaching the analogy of faith and likewise two should be sent from Alexandria one to Rome and the other to Antiochia and two from Antiochia the one to Rome and the other to Alexandria and so they might aid one another if any need were and whatsoever was taught in any of these Churches should be confirmed by the Authority and testimony of the others but if any thing were contrary to the faith and disagreeing from the truth and communion of these Churches the Legates of the others should by brotherly charity and humble admonition correct that or if they could not correct it and one as temerarious and presumptuous
words but they have done it wickedly as will appear hereafter 29. Gratian an Hetrurian and Monk of Bononia did out of the Canons The Canon Law of ancient Synods and decrees of Popes and sentences of Fathers and some forged writings of late Monks compile and amass the volume of the Canon Law which they call Decreta and Causae These were afterwards augmented by the Popes adding the Decretals and Extravagants and they are commented by the School-men Gratian took this work in hand in imitation of Lotharius the Emperor who had caused the Civil Laws to be digested into a method and he gathered these books so that by addition substraction or changing of a word or letter one or more he made all to serve the present times For example whereas Augustin de Doctr. Christ l. 2. c. 8. saith In Canonicis Scripturis Ecclesiarum Catholicarum quamplurium authoritatem sequatur inter quas sane illae sunt quas Apostolicae sedes habere epistolas accipere meruerunt Gratian Dist 19. c. In Canonicis hath them thus Inter quas Scriptur as Canonitas sane illae sunt quas Apostolica sedes ab ea aliae accipere meruerunt epistolas 2. In the sixth Councel at Carthage the Can. 165. saith Ad transmarina qui putaverit appellandum à nullo intra Africam in communione recipiatur This Canon speaketh absolutely and was made especially against appeals unto Rome But Gratian repeating it Caus 2. qu. 6. c. Placuit addeth Nisi forte Romanam sedem appellaverit 3. Pope Gregory lib. 9. epist 41. saith Scripsit mihi tua dilectio piissimum dominum nostrum speaking of the Emperor reverendissimo fratri meo Iohanni primae Iustinianae Episcopo pro agritudine capitis quam patitur praecipere succedi But Gratian Caus 7. qu. 1. c. Scripsit repeateth it thus Scripsit tua dilectio me reverendissimo fratri Iohanni pi Iust epis praecipere succedi 4. That common saying Petri successionem non habent qui Petri fidem non habent Gratian considering that hereby the succession of Peter might be called into question De poenit dist 1. c. potest saith Qui Petri sedem non habent Hear what a Papist judgeth of these Decrees Corn. Agrippa sometime Doctor utriusque Iuris in his Book De vanitat scient cap. 92. saith From the Civil Law hath flowed the Canon Law which may seem unto many to be very holy it doth so cover the precepts of covetousness and forms of robbing with the shew of godliness albeit very few things in it belong unto godliness religion or the worship of God besides that some things are contrary and fight against the word of God and all the rest are nothing but chidings pleas prides pomps gain or lucre and the pleasures of Popes which are not content with the Canons prescribed by the Fathers unless they do heap up Decrees Extravagants that there is no end of making Canons such is the ambition meer pleasure of Popes The School of Paris did openly detest and reprove this erroneous intolerable temerity I will not say heresie Out of these Canons and Decrees we have learned that the patrimony of Christ is Kingdoms donations foundations riches and possessions and that the Priesthood of Christ and primacy of the Church is Empire and Kingdom and that the sword of Christ is temporal jurisdiction and power and that the rock which is the foundation of the Church is the person of the Pope and that Bishops are not servants or Ministers of the Church but heads thereof and the goods of the Church are not the doctrine of the Gospel zeal of faith contempt of the world but tributes tithes offerings collects purples mitres gold silver jewels lands beasts authority it belongeth unto the Popes to manage battels break covenants loose oaths absolve from obedience and to make the house of prayer become a den of thieves so that a Pope may depose a Bishop without a cause he may dispose of other mens goods he cannot commit simony he may dispense against a vow against an oath and the law of nature nor may any man say unto him What doest thou yea and they say that for a weighty cause he may dispense against all the new Testament he may thrust down to hell a third part or more of Christian souls Agrippa in that place hath more of the matter and scope of the Canon Law and for instance I will name Dist 40. c. Si Papa If the Pope be found to neglect either his own salvation or his brethrens be unprofitable and slack in his office silent in that which is good hurtful to himself and all others yea though he lead with him innumerable people in troops to the first slave of hell yet let no mortal presume to finde fault with his doings And nevertheless in these Decrees we may finde not a few stops of Antiquity and some part of the doctrine and practise of the primitive Church even then remaining as I have touched in some places and more may be added as Dist 39. cap. 8. If as the Apostle saith Christ be the power of God and the wisdom of God and he which knoweth not the Scriptures knoweth not the wisdom and power of God then the ignorance of the Scriptures is the ignorance of Christ Dist 9. c. he saith from Augustine I have learned to give such fear and honor unto these books of the Scripture onely which now are called Canonical that I believe certainly none of their Authors could err in writing and if I finde any thing in them that seemeth contrary unto truth I doubt not but there is an escape in the Book or the Translator hath not attained the right meaning or that I do not understand it but I do read other books so that whatsoever was their holiness or learning yet I think it not true because they have thought so but because they could perswade me by other Authors or by the Canonical Scriptures or by probable reasons And Dist 8. cap. Si consuetudinem If you do object custom it is to be observed that the Lord saith I am the way the truth and life he saith not I am custom but I am truth and truly to use the words of blessed Cyprian whatsoever be the custom how old soever or common it be it must not in any respect be preferred unto truth and use which is contrary unto truth must be abolished Dist 16. c. Canones These that are called the Canons of the Apostles are known to be forged in the name of the Apostles by Hereticks although some good things be in them yet it is certain that they are not from Canonical or Apostolical Authority And c. Clementis All the Fathers do reckon the book of Clemens that is the travels of Peter and the Canons of the Apostles among the Apocrypha Dist 36. c. Si quis These be the two works of the high Priest to learn from God by reading the Scriptures and by frequent meditation
thus and another the contrary the people knew not what to believe And albeit the Popes did tolerate them so long as they stood for the triple Mitre yet hence we may understand one main cause why some Bishops and Princes did be wail the confusion in the Church and after that time wish and cry for a Reformation To this purpose hear how A contest betwixt the Bishops and the Friers â—e Soave in Hist Con. Triden lib. 2. reporteth the contest betwixt the Bishops and the Generals of the Friers On the one side the Bishops did complain that albeit Christ had commanded to teach the people his doctrine and that could be no other way but by publick teaching in the Church and to the end sufficient men might be provided to teach the people this charge did properly belong unto Bishops as the Apostles at first shewed the way and the holy Fathers did follow yet this charge of so great importance was taken from the Bishops that no footsteps thereof remain and that by giving of priviledges and this is the cause why all things become worse and worse because Christ's institution is changed The Universities had immunity that a Bishop cannot know what they are teaching the power of preaching is given unto the begging Friers so that they are free from the Laws of Bishops and will not let them see what they are doing and so Bishops are robbed of the chief part of their office And in the contrary they which at first were appointed onely to be wail the sins of men and which by express and severe threatnings were forbidden to teach or preach have now usurped or as a gift do possess that office as their peculiar onely in the mean time the flock wanteth a shepheard and hireling too for these vagring preachers which skip from one City to another cannot understand either the necessity of the people or the capacity of their mindes and far less the opportunities of teaching and edifying them so as a constant Pastor might who living continually with his flock hath more experience of their infirmities and necessities Moreover these preachers have not such an aim to edifie the people but to bring alms to their own advantage or of their Convent and to the end they may make their purchase the more liberally they look not to the salvation of souls but onely to their own advantage by flattering delighting and following the affections of men and the people learn instead of the doctrine of Christ nothing but news or certainly vanity The onely remedy of all these evils is that these priviledges and exemptions be discharged and the charge of teaching and preaching be restored unto Bishops and of chusing others to be their helpers in that work On the other side the Generals of the Friers said When Bishops and Curates had neglected their pastoral work so that in many ages neither preachings were heard in Churches nor teaching of Divinity in Schools at last God did raise up the Orders of begging Friers to repair the defect of that necessary office which they had not usurped but had obtained by the gift of the supream Pastor and seeing it belongeth unto him chiefly to feed the flock it is an injury to aver that whom he hath appointed to supply their defects who according to their office should have had care of the flock and had forsaken it and medled with the harvest of others but it is rather true that unless they had so done in love and charity there had been ere now no remembrance of Christ's name and therefore seeing for the space of three hundreds years and upwards they have waited upon this work to the manifest benefit of men and by just title of the Roman high Priests gifts and prescription of so long time this is their office the Bishops have no reason to move any controversie or pretend the custom of ancient time for recovering the office which they had forsaken for so many ages And what is objected of their enlarging the Monasteries or seeking their own gain it is a meer calumny seeing of the alms they did reap nothing but meat and clothes and what was over was employed to the service of God in saying Masses or in building and decoring Churches for the benefit of the people and therefore the offices which have been exercised by these Orders in the holy Churches and study of Divinity which scarcely can be found without the Cloisters of Monks they may justly claim as their own and should be continued with them seeing hardly can other sufficient men be had So far there If we compare these two discourses and consider how truly the first describeth the latter times and the other painteth forth the preceeding time we may understand the miseries of the Church and what need there was of Reformation 3. It is said before that Pope Innocentius the III. made a Law that the The beginning and rise of Cardinals election of the Pope should appertain unto the Cardinals onely whereby their grandure did wax mightily I will not say that this was a novation and a change of the election of the Bishop of Rome but now it is time to speak of their beginning and increase of their honor and that in the words of Romish Authors The Jesuit Azorius saith Some bring their conception from Gregory the I. and some from Silvester the I. and some from Marcellus Bellarm. de Cleri lib. 1. cap. 16. alledgeth that there is mention of Cardinals in a Councel at Rome in the days of Pope Silvester the I. but then as Spalatin de Repu Eccles lib. 4. cap. 5. § 11. hath observed ex Grego Regist Epist Cardinalis was no other but fixed and ordinary and it was opposed to vagrant and titular Bishops and Priests whereas now saith he for the most part or rather all Cardinals are but titulars and none of them hath an ordinary or setled charge Ibid. § 32. Bellarm. loc cit saith also The office of Cardinals consisteth in three particulars 1. Is the office of a Bishop or Priest or Deacon 2. The election of the Pope 3. It is to assist the Pope always In all these saith he they have their original from the days of the Apostles but he proveth not well When Pol. Virg. searcheth the invention of things he passeth not by the invention of Cardinals in li. 4. ca. 9. Pope Marcellus saith he from among the twenty five Parishes that were then at Rome appointed fifteen of them to be Cardinal or as they call them improperly Mother-Churches and the rest were but Chappels or Oratories for the use of baptism and burial and this is the very beginning of the Order of Cardinals and long after to be a Cardinal was no other thing but to have the care of souls That which followeth is commanded to be blotted out by the Index expurgatorius Printed at Antwerp An. 1561. pag. 70. But afterwards when Pope Boniface the III. obtained from the Emperor
Phocas the prerogative over all the rest of the Bishops then the high Priest of Rome with his Senate of Town-Priests began to be more advanced above others and these Priests to whom these titles were given in old time and to whom the cure of Christian souls was committed began especially to be honored with that name as proper to the highest Dignity In the beginning it was altogether a burthen and at last the chiefest honor seeing they are always nearest to the Pope in the administration of the Christian Republick and unto them was more and more given and by little and little by jarring of the Emperors and the people of Rome for the election of the Pope all the right of the election came unto them So far he In this last matter Bellar. loc cit is more plain howsoever these things be so I confess saith he that the Cardinalship was a step unto a Bishoprick as it is most manifest out of the first book of the life of Gregory cap. 7. but that order is changed and Cardinals are preferred unto Bishops because when the Emperors and Clergy and people did chuse the Pope the Cardinals were not in such estimation but when onely they began to chuse the Pope and onely Cardinals were chosen the dignity of a Cardinal is not without cause more respected Secondly The dignity of a Cardinal is advanced because they were wont to be neither the onely neither the chief Consellors of the Pope for in the first eight hundred years a national Councel of Italian Bishops was gathered for consultation of the weighty affairs as is manifest by the Councels there the chief place was given to Bishops but when the affairs of the Church of Rome did increase especially the temporal Princedom in the days of Pipin and Charls the Great the Councels have been omitted and all things brought to the Colledge of Cardinals So he We saw before how great priviledges Innocentius the III. gave unto this Order and so did Innocentius the IV. If Peter Damian Cardinal of Ostia had seen them so far honored whereunto would he have compared them seeing he is bold to extol them so far in his days What thinkest thou of the Cardinal Bishops saith he who principally chuse the Pope of Rome and do transcend the power of all Bishops yea of Patriarchs and Primates to wit except the Sacrament of the universal Church these are the eyes of the one stone that is of the Roman Church of whom it is said in Zachary Behold the stone which I have set before Jehoshua upon that one stone are seven eyes they are the lamp of the one candlestick they are the candlesticks in the midst of which Jesus doth walk Apoc. 2 c. Baron Tom. 11. ad An. 1061. nu 11. at the election of Cardinals the Pope saith to them Be ye our Brethren and Princes of the world Antonin Flor. sum Theol. par 3. tit 21. cap. 1. § 2. Pope Pius the II. said to his Cardinals Ye are my eldest and best beloved children and ye are honored with most excellent dignity when ye are called into the Apostolical Colledge ye shall be our Counsellors and judges of all the earth ye shall be Senators of the City and like unto Kings and very hinges of the world upon whom the door of the militant Church must turn and be governed Vsser de Eccles statu cap. 4. ex Sacr. cerem Ro. Eccles lib. sect 8. cap. 3. Antonius after his maner proveth that the same authority belongeth unto them loc cit 4. In this Century these Friers and Cardinals spared not the blood of Persecution against the Waldenses God's servants for Pope Innocentius thought first by disputes and sophistry to bear down the Waldenses but when he could not that way prevail he caused his Friers to sting them with fire and sword An. 1205. he sent the forenamed Dominicus with Didacus Bishop of Exonia or Uxonia in Spain into the County of Tolose they disputed once at Viride Folium and again at Axamia An. 1207. in the City Montie-regalis the same two with Fulco Bishop of Tolouse and Petrus de Castro novo the Popes Legate disputed against Arnold hot Pastor Albigensium Ponticus Jordanus Arnold Aurisanus Philibert Castrensis and Benedict Thermus These were the Articles The Church of Rome is not the holy Church neither Spouse of Christ but filled with the doctrine of divels she is Babylon that John describeth in the Apocalypse the mother of fornications and abominations covered with the blood of the Saints It doth not please the Lord which pleaseth the Church of Rome neither Christ nor his Apostles did institute the Mass but it is the device of man By consent of both parties four Laicks were named Auditors to wit two noble men Bernard de Villa nova and Bernard Arrensis and two of meaner degree Raymundus Godins and Arnold Riberia When the disputation had continued three days Fulco sought the space of fifteen days and he would give the defence of his positions in writing and Arnold Hot craved eight days to give his answer in writing likewise They assembled at the day appointed and the conferences were prolonged the space of four days and at last the Bishop said These things ought to be taken from the Mass that are not of the Mass and so they were dismissed neither was any more done of these controversies Vsser ex Vignier Hist Eccles ad An. 1207. There were also other conferences among them But when the Pope and his Cardinals saw that they could not prevail with disputes Odo Bishop of Paris easily perswaded the Pope to try them with the sword An. 1208. The Pope wrote unto Philip King of France for that effect and proclaimed Indulgences unto all who would take Arms against the Waldenses and Albigenses even as large as to them who warred against the Mahumetists and the Pope and the King gave all the lands of the Waldenses and their goods unto any who would take them Raymund Earl of Tolouse was of this number and was much envied by the Clergy for his devotion and by Laity for his grandure he was Cousin-german of King Philip and Lord of Tolouse Province Aquitania Delphinate the County of S. Giles Velnaissen Ruthen Cadurcen Albio and of other large dominions on both sides of Rhodanus he had married Johanna Sister of John King of England and after her Eleonora Daughter of Peter King of Arragon Vsser in Stat. Succes Eccles ex Guil. Armor Bertrand in gest Tolos Of the same profession were the Counts de Foy de Beders de Cominees de Carmain c. To the end that Raymund may be the more odious unto the people the Preachers did slander him of Manicheism but untruly saith Bertrand In the year 1209. were levied in France 22000. men their General was Simon Earl of Monford with some of the Preachers and Nobility They first did set against Biterrae in which were 100000. men it pleased God that the persecuters
had the upper hand and when the Soldiers asked the Abbot of Cistertian what they should do because they knew not who were Hereticks and who were not he answered Kill all God knoweth who are his So they spare neither age nor sex Caesar Hist lib. 5. cap. 21. Many hundreds were burnt many were hanged and many thousands were slain in other places I. Thuan. ad An. 1550 In a word they prevailed so that Raymund was robbed of all his lands almost and went to Rome An. 1215. and promised obedience unto the Church if the Pope would cause his lands to be restored Innocentius answered The expedition was chargeable unto the Church and unto Simon de Monford and therefore he had given these lands unto Simon and it was past the King's confirmation and could not be recalled onely he would grant unto Raymund 400. marks yearly during his life if he shall continue under obedience Then Raymund went to Arragon and levied an Army of 100000. men and within a year he recovered by strength all his lands Simon was killed An. 1218. and 22000. men with him so was his Son Guido An. 1219. Io. de Serres Then King Philip sent his Son Lewes once and again against Tolouse but all in vain so long as Raymund lived and Roger de Foy both which died within one moneth An. 1221. His Son Raymund whether for fear of worldly opposition or if he left the doctrine which his Father had professed it is uncertain offered all obedience unto the Church and King if they would grant him peace Almaric the Son of Simon de Montford appeareth in the contrary alledging his Title unto the County of Tolouse which was granted unto his Father and confirmed by the Pope and the King In the mean time Philip dieth and left unto Almaric 20000. some write 100000. lievers of Paris for a new expedition against Tolouse and at last by perswasion of Romanus Cardinal de St. Angelo the Pope's Legat Lewes VIII King of France with Arch-Bishops Bishops Abbots Peers Barons and 50000. horse with a great number of foot which arose for fear of the King and the Pope's Legate more then for zeal to the cause saith Mat. Paris in Hen. III. they were marked with the sign of the Cross against the Hereticks as they spake of Tolouse and Avenion which also belonged unto Raymund and boasting to destroy all the means and men within his Dominions An. 1226. They came first to Avenion craving passage through the Town for shortness of way The Citizens said They feared more danger The King sware he would not rise from siege till he had taken the City They had so provided that within were neither old persons nor women nor children and all beastials were removed and all the meadows were tilled that the King had scarcity without and they within had plenty so without was dearth and death as was reckoned of 22000. Simon and the Pope's General were killed with stones out of slings Some of the Nobility crave leave to return but obtain it not The King dieth Romanus causeth his death to be concealed and after asking a treaty for peace which was refused he craveth that he and the Prelates may enter the City to try if the wickedness was so great as the cry thereof was come unto the Pope's ears and swore that he minded nothing but the salvation of souls But he contemned his oath brought in the Army brake their walls and slew many of them Mat. Paris ad An. 1226. in Hen. III. In the year 1228. Raymund did rout his adversaries in three several battels idem Then they invade Tolouse but so that the yong King was glad to seek peace and the Earl accepteth it on good conditions Then the Pope sent the Marshal de la Foy with a fresh Army King Lewes would not allow it and said They should perswade by reason and not constrain by force Io. de Serres When open wars were ended the Bishops and Friers were busie with burning and hanging and these broyls were not ended for seventy years saith Bertrand Ia. Thuan. in the dedication of his History telleth summarily the success They were killed or banished and scattered hither and thither but not convicted of errors nor brought into repentance some fled into Province or near unto the Alps finding lurking holes for their liyes and doctrine some went into Calabria and their followers abode there until the Papacy of Pius the IV. some setled in Bohem Poland and Livonia and of their reliques in Britain was John Wickliff in Oxford So Thuan. Wheresoever they went Satan followed to devour them And all the Historians of those times shew how they were persecuted as Vsser hath marked particularly loc cit ca. 10. Innocentius III. caused the bones of Almaric to be burnt a learned Bishop at Paris because he had taught that no sin is imputed unto man in the state of grace and Images should not be in Churches and other twenty four persons for the same doctrine An. 1210. Io. Bale Cent. 3. cap. 67. in Appen sheweth ex Bern. Lutzenburg that when Dominicus with twelve Cistertian Monks was sent against them the sum of them who were killed in the wars were 100000. persons and out of Christ Massanus That in the Diocy of Narbon 140. men chose rather to suffer the fire then accept the doctrine of Rome An. 1210. And in the next year 400. were burnt within the Diocy of Tolouse eighty were beheaded and Almericus Captain of the Castle of Vare was hanged and his wife was stoned to death M. Fox in Act. Monim sheweth out of Herm. Mutius that An. 1212. sundry Noble men and others in the County of Alsatia did hold that every day was free for eating of flesh if it be soberly and that they do wickedly who hinder Priests from lawful marriage Therefore Innocentius caused an hundred of them to be burnt in one day Nauclerus sheweth that at the same time were many of the same doctrine at Millan who sent relief unto their Brethren in Alsatia An. 1220. William a Goldsmith was burnt because he said Rome was Babylon and the Pope was Antichrist Bale ex Caesar in dialog Desiderius à Lombard at the same time was called Haeresiarcha because he wrote against the begging Friers We read of many such other burnings and martyrdoms in other places and times but the truth could not be burnt nor overthrown nor want her witnesses 5. Guilielmus de Alta Petra Bishop of Paris about the year 1220. wrote a book De Clero wherein he speaketh of the Clergy of his time in this maner No godliness or learning is seen in them but rather all divellish filthiness and monstrous vices their sins are not simply sins but monsters of sins they are not the Church but Babylon Egypt and Sodom the Prelates build not the Church but destroy it they mock God and they and their Priests do profane the body of Christ they lift up to the heavens with all
Expurgatorius as it is published by Junius have ordained to blot out of his book De potestate Imperatoris Papae these words out of the chapter Plus videtur The Emperour hath from God such secular dominion and bodily correction over all men that even Clarks in respect of Secular things are subject unto the Emperour Here they blot away the word bodily Out of ca. Ne prolixius num 5. It is Heretical to say that the universal administration of secular things belongeth or may belong unto the Pope Ex fol. 10. col 3. they blot away The Pope hath not power to Elect Crown or Consecrate the Emperour in respect of his Papacy from Christ but by Commission granted by the Emperours and this Commission may be revoked Ex fol. 16. sect Et ad primum they blot away The goods of the Church of Rome which the Pope possesseth by the gift of Constantine do belong in property and possession unto her but in respect of the jurisdiction or right of the Emperour the Pope hath the use thereof in place of the Emperours and the Emperours confirm this by Oath at their Coronation but their Oath being personal tieth not their Successours and so they may I wish they would refuse that Oath and return unto the direct Dominion or Imperial right in temporal and civil things 33. Roderic Sanchio a Spaniard Bishop of Zamora and Referendarius of Paul the II. in Speculo vitae humanae saith The Pope maketh not account of wisdom nor laudable study nor of peace and quietness in the Christian Common-wealth but only of earthly things Prelates neither preach nor are able to teach but are very ignorant given to the belly and venery and lay heavy burthens on mens shoulders which themselves will not touch with their fingers to wit the Precepts of Canons and Decrees Censures and Punishments so many snares Excommunications and many such things which were not known unto the primitive Church or were voluntary And in the same Book he saith The Papacy is not instituted for a Human but Divine Princedom not to rule over men only but over Angels not to judge the living but the dead also not on the Earth only but in Heaven not to command the Beleevers but the Unbeleevers also There he applieth unto the Pope the passages of the Psalms and Prophets which are spoken of Christ and he exalteth the Pope above stammering Moses and his brother Aaron Behold hot and cold from the same mouth 34. Dominicus Calderinus in the daies of Pope Nicolaus the V. would not go unto the Mass when he was instantly pressed by his friends to go with them he said Let us go unto the common errours Buxtorf ad An. 1472. 35. Andrew Bishop of Carnia did complain of the corrupt estate of the Church both in manners and Doctrine and did shew unto the Emperour and Princes of the Empire and some Universities that Reformation could not be attained without a Councel Many did approve his intention so Basil was designed to assemble there and thither he went When Pope Sixtus heard of it he sent Angelus a Bishop of Suecia unto Basil with a mandate unto the Senate to deliver the before named Andrew bond unto him under pain of his curse and to account them all accursed who concur with him in that purpose The Senate answered That they could not cast a Bishop into chains which was not condemned The Legate excommunicated the City and returned to Rome Then the Pope sent Jodocus Bishop of Sedan unto the Emperour and perswaded him to send unto Basil a command to keep the Bishop of Carnia untill farther advice and in the mean time the City was absolved Within few moneths Andrew was hanged Henricus Iustitoris another Bishop writ against this Andrew and saith that after private and brotherly admonitions he had published a book accusing the Pope both in manners and faith Catal. test verit lib. 19. 36. Wesselus Gantsfort was a Master in the University of Paris and for his free speaking and writing was forced to return into his native Countrey Groning then he lived in the Monastery of St. Agnes hill by Swol where he taught many young men and had correspondence with sundry learned men In an â—pistle unto a certain Dean he saith The Indulgenciaries themselves confess that there is nothing mentioned concerning these Indulgences in the Scripture nor in the Fathers and even the late Fathers before Albert and Thomas did speak against the Indulgences when they were but lately begun Gerson also and Antoninus were not satisfied in that matter and the Parisianes did openly rebuke the unadvisedness of Clemens the VI. He sheweth there that when he was at Rome in the time of Pope Paul the II. he had disputed with learned men concerning the Indulgences and that a certain Master having been lately at Paris did report that he had heard a dispute of that subject and all the Auditors were more confused and none did return wiser And a Cubicular of the Pope hearing this report said That is no new thing As for his judgement he saith Concerning the punishment of souls I do ingeniously think until I be better informed that when sin is forgiven the punishment is also forgiven nor is any man tied unto punishment which is freed from the sin And out of Lombard he alledgeth a testimony of Ambrose He only can forgive sin who only died for sin And another of Augustine If God cover sin he will not take notice of it any more and if he take no notice of it he will not punish it because he hath forgiven it He addeth The holy Ghost hath by Peter described the one and only solid Bull of Indulgence by which an entrance into the Kingdom of God is ministred abundantly saying Add unto your faith vertue and to vertue knowledge ..... and if ye do these things an entrance shall be ministred abundantly c. In another Epistle unto the Dean of Utrecht I am informed by my friends that when the Inquisitor hath done with the cause of Vesalia he will come next unto me I do not fear in the cause but I must suffer trouble reproaches and calumnies especially of some Doctors of Colein whose hatred and envy I do well enough understand by thy danger for I speak by experience c. Whence it is manifest that at that time many did not speak so openly as they would because they did fear to strive against the stream In an Epistle to â—gilbert he writes This is a sure rule of Divinity Believers should not maintain what is not contained in the rule of faith But by no passage of Scripture can they shew that when sin is forgiven the judgement of the punishment is committed unto the Pope's will for how can they be covered when they are still imputed and how are they not imputed when they are punished hath God forgiven to the end the Pope may punish And where will ye establish this determined will of
Christ that one and the same work of Indulgence shall have vertue sometimes for six years sometimes for seven sometimes for seven hundred sometimes for seven thousand and sometimes full and absolute Then answering unto that position The Church is ruled by the Spirit of God he saith It is true in so far as the Church is holy but not in these particulars whereof she is ignorant and in which she erreth as alas we lament that she erreth grievously as appears by the unsavoury salt the delated Husband-man and the unfaithfull Steward whom Bernard expoundeth to be Mercenaries in place of Shepheards yea and Wolves for hirelings and Devils for Wolves In his Book De subditis superioribus he averreth That the Pope may err and when he erreth he should be resisted Pius the II. did usurp all the Kingdoms of the earth and Sixtus the IV. dispensed with all maner of oaths in causes temporal not only that were already made but that shall be made which is nothing else but to give unto men licence to forswear themselves and deceive others Because the Pope and his Cardinals are contrary unto Christ they are the Antichrist John Ostendorp a Canon of St. Levin in Daventry went once to visit him and Wesselus said unto him O diligent youth thou shalt live until that time when the doctrine of these late Divines and contentious School-men shall be forsaken Wesselus died in the year 1490. and Ostendorp lived until the year 1520. Gerhard Gelderhavrius writeth that he heard his Master Ostendorp report this Prophesie Ja. Triglandius in his Church History against â—tenboga par 3. writeth of him that when Pope Sixtus the IV. was chosen Wesselus went to visit him because he had been his good friend in Paris The Pope bade him ask what he would and it should not be denied unto him He answered I wish that since now you are universal Pope you would demean your self in your office according to your name that in due time you may hear that approbation Come thou good and faithful Servant enter into thy Master's joy The Pope said Why seekest thou not somewhat for thy self He said I crave no more but an Hebrew and Greek Bible out of the Vatican The Pope answered That you shall have but fool thou mightest have sought a Bishoprick or some such thing Wesselus answered Because I have not need of so great things When he died some Friers burnt all his books and papers but he had given sundry books unto others which were collected and printed at Wittemberg in the year 1522. When Luther saw them he spake of the Prophet Elias who thought that he was left alone and yet the Lord had preserved seven thousand that had hot bowed the knee to Baal so said he hath God preserved many thousands from the Idolatry of the Pope And he wrote of him as followeth There is one Wesselus come forth whom they call Basilius a Friselander of Groning a man of wonderful understanding and of an excellent spirit who hath been taught of God as Isaiah hath prophesied of Christians for it cannot be thought or said that he hath learned such things from men as neither I have If I had read those books before mine enemies might have said Luther hath taken all this out of Wesselus we do so agree But by these my joy and courage increaseth and I doubt not but I have learned the truth since he and I do agree in so constant unity and almost in the same words although differing in place and time and occasions And I admire by what mishap it is come that so Christian works were not published by another 37. Among the lights of that time Rodulph Agricola may justly be reckoned he was born in Friseland Ph. Melanchthon writing his life saith Josquin Groningensis had reported unto him that when he was young he heard Vesselus and Agricola often lamenting in their Sermons the darkness of the Church the abuses of the Mass the single life of Priests and that they both taught that men are not justified by works but by faith as Paul oft teacheth and they condemned the multitude of traditions He died An. 1489. Buxtorf Ind. 38. Paul Scriptor teaching on Scotus in Tubing when he came to the fourth Book Dist 10. did speak against transubstantiation and said All things should be tried by the Word of God as a true touch-stone all Scholastical teaching shall shortly be abolished and the doctrine of the primitive Church shall be restored according to the holy Scriptures Conradine Pelicanus was his Auditor and testifieth that he heard him reprove many errors and abuses of the Roman Church therefore the Minorites caused him to be banished and as Rud. Gualter in his Epistle before his Homiles on Matthew testifieth he was put to death as many did suspect being not moved with uncertain conjectures He died at Keiserberg in the year 1499. 39. Nicolaus Rus a Batchelor of Divinity preached at Rome and wrote The Pope hath not such power as is commonly believed the Pope should not be heard when he strayeth from the Scripture his Indulgences are but fraud those only are true pardons which God giveth of his free grace in Christ Saints should not be adored and far less their bones they who are called the Spiritualty to wit the Roman Clergy have packed up all Religion in mens traditions and vain superstitions and they are careless of their office and are Ministers of Antichrist These things are written in his Threefold Cord where he expoundeth the Lord's Prayer the Creed and the ten Commandments which he wrote in the Saxon Languauge that the common people might understand he left Rome and abode there and had many Auditors The Pastors of the Waldenses in Bohemia came and visited him At last he was forced to flee into Liveland where he died 40. Jerome Savonorola a Dominican in Florence taught these Articles 1. Men are justified freely by faith 2. The Communion should be administred in both kindes 3. The Pope's Indulgences are frivolous 4. The keys were given unto the Church and not to Peter alone 5. The Pope hath not from Christ any primacy above other Bishops 6. The Pope followeth neither the life nor doctrine of Christ and therefore he is the Antichrist 7. He who feareth the Pope's excommunication is excommunicated of God 8. He preached against the vices of the Clergy Io. Fox in Act. Mon. Philip Cominaeus did confer with him and testifieth that he was a man of most upright life He foretold that God would raise up a King to punish the Tyrants of Italy and that God would shortly reform the Church therefore some did hâ—te him and some believed him namely the Senate of Florence was perswaded by his preaching to give way unto Charls the VIII King of France When the league was made in Italy against the French he foretold that Charls should return in safety of his person maugre all the power of his adversaries Charls returning from Naples sent for
and Gregory a Confessary Jerusalem named Dionysius and Isidore two Monks then but the one became Bishop of Sardeis and the other of Russia Their Commissions gave them power to substitute a Vicar if any necessity detained them But the Oratours of Basil took exception against the Commissions and they complained unto the Emperour that they tied the Deputies to admit nothing that was not done canonically nor conformable unto former Councels and holy Fathers of the Church nor admit any addition or change or novation of the Creed of Faith This limitation said John the Oratour cannot be accepted for how can I ingage my self to give entertainment unto such Deputies who are so tied If a question be propounded in this manner answer thus and if not you must do nothing Deputies should be left free unto their thoughts and confirm what shall be defined by the Synod you must therefore cause this to be amended or else in my judgement it will not be expedient unto your Majesty to go nor dare I hold up my face in the Synod The Emperour was perswaded to draw up another form of Commission and sent it unto the Patriarchs with his Letters where he said You may not be suspicious of us for we hold the same grounds with you nor will we change in the least from the oecumenial Councels and what we hitherto professed and be ye assured that we will doe no otherwise then as ye would but they must subscribe that form of Commission for the honour of the Synod and of their Deputies When they were come to Ferraria after the complements which were touched before the Patriarch sent the Bishops of Nicomedia and Tornob and the History Writer to see how the place of the Assembly was ordered There Cardinal Julian said unto them Here is the Pope's throne and on either side are seats on the one side for the Latines and on the other for the Greeks since the Synod consisteth of two Nations the Pope must sit in the midst as the chief and tie of both parties They answered Since there be two parties the Pope should sit with his party as the Emperour and the Patriarch are ordered to sit with their party Julian replied There must be a middle tie therefore the Pope must be in midst But said they A middle tie is not necessary or if you will have the Pope in the midst it followeth necessarily that the Emperour and the Patriarch should also be in the midst and sit with him or else they cannot sit Julian said One tie is sufficient to joyn the two parties but two or three cannot make one tie When this order was shewed unto the Emperour and Patriarch they would not be satisfied until that posture was changed and the Pope's throne be set on the side with the Latines And then they could hardly condescend for though the Pope's thrown were set on the side yet he would have a place made for the Emperour of Germany and over against his seat another for the Greek Emperour But the Greek Emperour said Why should a chair be for the German Emperor since there is none and why should the Pope have place distinct and above the Emperours The Patriarch said Why should the Pope be not only before both the Emperors but in so many degrees and accoutrements above mine Then said the Emperour with indignation All these toys are not so much for decorement of the place or for order of the Synod but rather for pride and earthly fancies and far from a spiritual disposition So the Emperours chair was set right over to the Pope's throne and the Patriarch's chair over against the empty seat for the Emperour of Germany There was strife also among the Deputies of the Patriarchs for place In the first Session April 9. nothing was done but they took possession of their places and the Bulls of convocation was read in Latine and Greek and it was condescended that there should be a cessation for four moneths that the Kings and Princes being advertised of their meeting might send their Vice-gerents unto the Synod unless it were private conferences for debating lesser differences In this time the Cardinal Julian invited some Greeks to dinner Some did refuse with fair excuses because the Emperour had forbidden them to argue at any time with the Latines privately or apart but the Bishops of Ephesus and Mitylene were perswaded after much entreating There the Cardinal adviseth the Ephesian to write unto the Pope in commendation of this noble work that he had begun and exhort him to continue in bringing the union to an happy issue He answered It seemeth in my judgement superfluous nor am I fit thereunto nevertheless if you think expedient I shall write and send it unto you and if it please you it may be directed unto the Pope In this Letter he said It were an easie thing unto him to accomplish the union because of his power in the Church and all the Latines yeild blinde obedience unto him as the Successour of Peter if he would but put away the word filioque out of the Creed and leave off the dead Sacrifice of unleavened bread the union would soon be confirmed and all Christians were made one Church So soon as Julian read this Letter he went quickly and delivered it unto the Emperour He was so inraged that he would have called him to account and punishment for it if Bessarion Bishop of Nice had not excused the matter as a slight conceit unworthy of censure and might do annoyance if it were taken notice of judicially Then a conference began of ten Church-men on each side and some Noble-men to sit apart as beholders Of the Greeks were the Bishops of Ephesus Monembasia Nice Lacedemon and Anchial Sylvester Sgurogulus ...... And of the Latines were two Cardinals Julian and of Firma Andrew Bishop of Rhodos c. Cardinal Julian asked Whether they had thought upon means of reconciliation The Bishop of Ephesus answered The best means is truth and if we have truth with us we will never seek another for we cannot finde a better means then truth The Latines would have disputed on the main controversies But the Greeks said That were contrary unto the former agreement They talked of Purgatory And the Bishop of Ephesus demanded Whence have ye that tradition how long time have ye had that opinion what is your opinion concerning it Julian answered The Roman Church had this opinion from Peter and Paul and have kept it always and thus it is ...... The Greeks declared their Doctrine that the souls of the godly receive the good things prepared for them and the souls of the wicked receive punishment untill they receive their bodies again Here John a Spanish Doctour of the Pope's Court propoundeth other questions concerning the being of Angels in a place with what wings do they flie what kinde of fire is that in Hell c. They spent some days upon such questions without any agreement In the
too wealthy and their successours tooke more pleasure in their wealth then in their industry and piety and when wealth was severed from godliness they became proud and ambitious yet would not want the name of holiness and by the name of holiness with too much wealth they did climbe I will not say unto the highest pinacle of honour but unto Divine honour and were exalted above all that is called God and laid aside even the word of God So that then it might have been said Spernitur à Româ Scriptura novissima Dotum that is when the Romane Church had forsaken piety of conversation purity of worship order of discipline equity of Civill things and all graces or gifts of God lastly she despised the very written word of God Nevertheless God left not men inexcusable nor suffered He them to passe without reproofe by some Witnesses of his Truth even under the grossest darkness And so we have heard not only the Waldenses and such others which made separation from the Church of Rome as the Greeks but some Monks some Abbots some priests some Bishops some Universities some Counsels of States some Parliamens some Councels yea some Cardinals and Popes which were and did continue members of the Romane Church now and then bewailing and declaring the corrupt estate of the Church both in the pretented head and in the body thereof for the greatest part not only in manners rites and discipline but in doctrine also We have heard some professing a desire and attempting a Reformation but were ever hindered by the Popes and court of Rome How then can any man be so impudent if he be not altogether ignorant to say that the Church of Rome hath never erred nor can erre We have heard also some foretelling that a Reformation must bee and shall be yea and some pointing at the very time and year of Reformation We have seen the world prepared for a Reformation by store of antient books printed and spread through Europe by reviving of Liberall Sciences and the prime tongues and by multitude of learned men It followes now to behold how God Reformed his Church not by the direct intention of men but in spite of all his adversaries and as it pleased Him in wisdom for the manifesting of his glory and mercy toward ungratefull mankind PART II. CHAP. I. Of POPES HADRIAN VI. borne in Utrecht of Belgia for his learning and sagacity of judgement was called from Lovan to be Tutour unto Charls the young King of Spaine then he became Bishop of Derthuse and chief Counseller unto Charles and Governour of Spain in the Kings absence and at that time being known at Rome by report only he was chosen Pope January 9. An. 1522. When he was advertised of the election he wrote Letters of thanks unto the Colledge of Cardinals for the good opinion they had conceived of him and whereas three Cardinals were appointed to be sent unto him he desired them to spare their travell for as soone as it might possibly bee he would come unto Rome And because the Senate and people of Rome were displeased that a stranger should have that Dignity he wrote unto them promising whatsoever favour could be expected from him He arrived at Rome in August following In the mean time Soliman the Turk was besieging the isle Rodos And in the seventh moneth carryed it by composition to the great shame of Christians J. Sleidan Comment Lib. 3. adfin It appeares that from Spain Hadrian wrote unto Erasmus to write against Luther and accordingly in an epistle dat Basileae prid jd. Julii An. 1522. ad Jodoc President of the Senate of Mechline he saith Here and there partly by word and partly by epistles I have turned away many from the Lutheran faction and nothing hath discouraged the Lutherans minds so much as that I have openly declared my adherence unto the Romane high priest and disallowing Luthers cause Cheregat was sent with a Brieve as they speak dated Novemb 25. 1522. from Hadrian unto the Princes of Germany shewing that it was grievous unto him that Luther had moved such a stirre and sedition for it concerneth the loss of souls and the destruction of the flock now committed unto him and it is hapned to beginne in the same Country where he was borne which Nation was ever furthest from all supicion of heresy wherefore he craves earnestly that they would helpe to remedy it as quickly as might bee lest through longer delay it happen unto Germany as it did unto Bohem and he promiseth that he will spare neither mony nor travell here in beseeching them that they will every one according to his power do the like seing so many weighty causes may move them heerunto to wit the Glory of Gods holy Name is by this heresy chiefly obscured the rites of the Church are defaced and in a manner abolished and Germany which was wont to have the chief praise of religion now for this revolt cometh into contempt for when they might have easily dispatched Luther and quenched his heresies they have not done it so degenerating from their ancestours which have left a notable example of their vertue at Constance Is it not a most notorious wrong that Luther doth unto them and their forefathers for where as they have followed the religion of the Romane Church now when he condemned that religion he condemned them Let them weigh seriously what those fellowes do intend verily under pretence of Evangelical liberty to take away all Lawes and Magistrates Albeit first he seemes only to impugne the rulers of the Church as tyrannicall and wicked and hitherto they doe craftily hide their intention and traiterously and do flatter Magistrates to the end they may the more freely utter malice against the Clergy but when the clergy are opprest doubtless they will attempt further ..... Luther differeth not much from the sect of Mahomet which permits men to marry many wifes and then to forsake them by which means that wretched hypocrite hath bewitched and allured the greatest part of the world albeit Luther permits not this yet he aduiseth all men which have vowed chastity to marry so giving way unto mans lust that he may have the more to be of his confederacy to the utter destruction of the Commonwealth especially of Germany Therefore it is their part to put in execution the decrees of Pope Leo and of Caesar ...... If any will say Luther was condemned ere he was heard or it is reason the cause should be debated these men think amisse for Christ had taught us the rule of faith and religion whose authority we must follow and not skan the articles of faith by humane reason nor enquire the cause of this or that precept Indeed he is to be heard when he is examined whether he spake thus or thus whether he set forth this or that book but touching the faith and sacraments we may not permit him to dispute nor defend these things which he had written
the next yeare they were both put out by the Vicar of Spira and Bucer went to Strawsburgh In the country of Greichga by the river Neccan many towns received preachers Henry Sutphan an Augustinian having escaped from the hands of the Inquisitours in Antwerp went to Breme and preached in S. Ansgarie's Church which the Chanons had left because a man had been killed in it The Clergy seeing the people following his preaching did complain unto the Magistrates and then unto the Bishop but Sutphan defends his doctrine by authority of the Scriptures and promised to surcease if they shall convince him of errour So the Magistrates maintained him The light of the Gospell went a long to Magdeburgh Stetin Sund in Pomer to Riga Derbat and Reval in Liveland to Scaphusen Berna S. Gall in Helvetia to Dantsick Vienna Ulma Wila Creilsheim Cothuse Arnstat c. From Delph in Holland Friderik Canirm wrote unto Caspar Hedio then in Mentz saying The adversaries do attempt much by their mandates letters and messages but God infatuateth the Counsell of Achitophel and it comes to passe that Monte parturiente nascatur ridiculus mus this I know that if we had liberty to preach in publick the Monks which are bitter against the truth would turn to nothing for their credite is gone already by a few preachings in the Schoole But we must patiently wait upon the will and good pleasure of the Lord who when he seeth that we are so earnest doth purposely delay to help lest we sacrifice unto our nets and take the praise unto ourselves if every thing went on smoothly He hath respect not only of them which are to be called that they may be brought unto grace but likewise of them that are called that they may continue in grace but when he shall see us giving over or despairing of salvation unto Israel and to be altogether doubtfull then that he alone may be seen to work on the earth he will help his Church unexpectedly that unto him alone may be praise and glory Amen I am very sorry that Erasmus becomes colder dayly and so far as I can judge he retraits indirectly what he did seem to have written and spoken freely and I perceive his childish fear in respecting the honour of men more then of God And there bee many such Nicodemuses with us but certainly they would stand more stoutly if the glory of Christ who only doth strengthen weak consciences were publickly preached Abr. Schultet Annâl 15. In that summer Luther published the New Testament in the Dutch Opposition by others language and a book against the falsely named Order of Bishops there he accuseth them for condemning and persecuting the truth of the Gospell howbeit when he had so oft provoked them to dispute they could neither oppugne the doctrine of the Gospell nor defend their Popish errours He telleth that they will not come to speed with their tyranny for he regardeth not the Papall curse nor the Cesarean edicts that for them he will not forsake the profession of truth but the rather shall it spread through the world and he endeavours to do it the more heartily because that they rage so cruelly neither shall the Gospell fail albeit he were killed but God will punish them grievously if they will continue in their fury When the bb abbots and Monks heard of this book and of the Dutch New Testament they were the more enraged and sought by all meanes they could to have Luthers books burnt and in some places they prevailed as in Wittembergh Ferdinand the Emperours brother the lawfull Duke being exiled put in execution the Edict of Worms and in November put many to death As also Henry Duke of Brunswike George Duke of Saxony and Philip Bishop of Frisinga Naumburgh were violent against all having any of Luthers books Likewise Erasmus sent a Letter unto Jodoc President of the Senate of Mechline dated Basil prid Jd. Jul. An. 1522. saying Here and there I have turned away partly by my words and partly by epistles many from Luther's faction nor doth any thing so much discourage the Lutheran affections as that I have declared plainly by my divulged books that I do cleave unto the Romane Pope and do disallow Luthers business Scultet writes that Pope Hadrian had exhorted Erasmus to employ his pen against Luther XVI We have heard before in part what Pope Hadrian had written The Diet at Norenhergh An. 1522 1523. unto the Diet of the Germane Princes at Norinbergh in November An. 1522 now hear their answer they say unto the Legate They had with all reverence read the Popes Brieve and heard his commands against the Lutherans they give God thanks that his Blessednesse was come into that See and unto him they wish all happiness And after they had spoken of their unanimity to joyn in war against the Turk they say they are ready to execute the ordinances against the Lutherans and to root out all errours but for weighty causes they had delayed because many had understood by Luthers books how Germany was oppressed many and grievous waies by the Court of Rome and if they had attempted to execute that Edict many would have thought that they were confirming all these vexations and thence had certainly a popular tumult arisen even open rebellion and Civill warr wherefore in such difficulties it were safer to use softer cures and seing the Legate had confessed in the name of the Pope that sin was the cause of all those miseries and he promised to Reforme the court of Rome and if these abuses be not amended and the grievances removed with others which the Princes will now propound it is impossible to calme the present broils or to settle peace again Especially seing Germany had consented unto the paiment of Annates expressely on condition that they should have been employed in warrs against the Turks and these have been payed for many years and never applied unto that use they entreat that the Romane Court would permit that money be brought in to the Emperiall Chamber for that use And where he craves their Counsell for healling the present and imminent maladies they think they have not to do with Luther alone but to root up many vices that are festered by long custom and which some through imprudence and others through impudence do defend therefore they see not a more expedient and efficacious way then if a godly and free Councell be called with the Emperours consent in some convenient part of Germany so soon as possible and at farthest within a year and there must it be lawfull unto all both laick and Ecclesiasticall persons to advise and pronounce freely without danger of any oath or former tye but so far as is expedient for the glory of God and the salvation of souls c. The Legate replieth That excuse of delaying the Edict is but weak for albeit it may seem that scandals might have arisen yet evill things may not be
he thought to set them and the Germans by the ears and if they consented he hoped to triumph over them Beza answered He and his collegues were come to defend the Confession of their own Church and to this end should the Conference be directed The Cardinal with vehemency did press that point The Ministers fearing that the Conference might be broken off and the blame be layd on them crave leave to consider the Confession forwhich the Prelates seemed absolutly to proclaim The Cardinal nameth one article We confess that the very body and blood of Jesus Christ is truly really and sacramentaly in the Supper of the Lord and is so given and received by them who communicate He alledged also the testimonies of the Saxon Ministers concerning it So the Conference was dismissed The next day Beza was bid to speak and he spake to this purpose We have declared our mind concerning the articles propounded unto us namely of the Church we trust none hath occasion to complain of us and these things that have been handled should have been approved or disproved by the Scriptures But we were demanded By what authority we preach the Word of God they think to make our cause odious by this demand This questioning seemes superfluous seeing we were called hether not to give account of our calling but to confer of our doctrine otherwise it may seem we are brought into judgement Or if it was done only for disputation consider that when two parties are brought into Conference if the one demande Why do you this and the other mutually ask the same this is but caâ—illation and dissention But omitting the Prelates of this realm whom we will not offend let us suppose a certain Bishop were here demanding us By what authority we do preach and we like wise would demand him By what authority he were a Bishop that is whether he was elected by the Seniours of his Church whether the people had desired to have him and whether his life manners and doctrine had been examined and he would answer that he was so and so called but the contrary is manifestly known we call the consciences of those who hear us and know the matter to bear witness If he say We are not Ministers because we have not imposition of hands we might answer Thou hast but one thing the imposition of hands and if the want of that as thou thinkest make us to be no Ministers the want of the other two which are more principal make thee to be no Bishop We speak also another thing albeit beyond our purpose and against our will but that this assembly may see how this question is full of enuy If one were demanding that Bishop From whom had he received imposition of hands and for how much he had bought his title he would answer I had imposition of hands from Bishops and I bought not imposition of hands but only for my place I gave two or three 1000 Crouns which is as if one would say I have not bought the bread but I bought the wheat I say If this contest were judged by the Councels and decrees of the Church it would make many Bishops and Curats ashamed And we speak thus not of intention to bring Quid pro Quo but that yee may see how unwillingly we touch the matter and would have other things handled lest the work of peace be hindred We would have spoken of the article of the Lords Supper because the Cardinal of Lorrain promised to satisfy us in this point of doctrine which is a principal one by the proper words of the Fathers this we do eagerly desire And to satisfy this desire one article was culled from so many and necessary articles of the faith and it was said unto us Either subscribe unto this or we will proceed no further If they were our Judges and sitting upon out lifes they would not say Subscribe but We condemn you Their office leades them into another manner of speach and they should shew if there be any errours in our doctrine We are here before you to give an account of our doctrine unto God and unto all the world and to obey God and the King and you ô Queen so far as lyeth in us to the pacisying of those troubles about Religion If yee had to do with us only who now are here ye might easily have your wills but we represent a greater number not only of this kingdom but in Helvetia Poland and other parts who think long to hear whether this Conference will turn but when they shall understand that in stead of a free Conference the tenth part of an article was exhibited unto us with these words Either subscribe or no more Albeit we would subscribe what were ye the better Others will know whether we have subscribed by force of argument or by constraint Wherefore ô Queen we most humbly beseech that so good and profitable a work be not broken off and that you will vouchsafe to grant such men which will not disdain to dispute soberly Nevertheless lest they say We have not an answer we receive all those passages which Espencaeus brought out of Caluine but in that bit of an article out of the Augustan Confession many things are to he considered 1. the whol Confession should have been propounded and not a line only 2 we would know whether the Cardinal propoundeth it in his own name or of the Prelates and then we would give thanks that they confess themselves overcome in the article of transsubstantiation which is justly condemned by all the Reformed Churches 3. if we should subscribe they also should subscribe that our Churches may understand what we have dene 4. and if they will come to the whol Confession of the Germans we trust that we are come unto a very good way of concord and unity In the mean while we affirm that the Lord Jesus is present in the use of the Supper where he offereth exhibits and truly gives unto us his body and blood by the operation of the Holy Ghost we eat the same body that was broken for us but we eat spiritually and by faith that we become bone of his bones And if this be not sufficient it is hard to speak of so great a mystery in few words if it seem good unto the Cardinal let us consider and confer the Scriptures and writings of the Fathers as he hath promised and if it please you ô Queen to appoint a convenient form of collection and to appoint Notaries to receive our disputations We trust yee understand that we came not to bring disorder and trouble but would dedicate ourselves unto God unto your Majesties and the whole Christian common-wealth and specially unto the tranquillity of this Realm The Prelates were angry that he had spoken of their Vocation and Lorrain said He had dishonoured the Queen into whose hands the right and liberty of election was given So there was bragging of the Cardinall and Prelates and
namely for Glasgow because it is lately erected and hath not such provision as other Uniuersities 6. That all daies which heretofore have been keept holy besids the Lords day to wit Jule-day Saints-dayes and such others be abolished and a civill penalty be appointed against the keepers hereof by ceremonies banketting playing and such other vanities 7. That all Ministers and Readers who by infirmity and age become unable may have their stipends enduring their life 8. That the Clerk of the assembly be answered of the ordinary stipend appointed before in respect of his labours multiplied by writing letters Gratis for use of Minsters c. Concerning the Question Whither Bishops as they are now in Scotland have their function from the Word of God or not And whitâ—er the Chapters that are appointed for creating them ought to be tolerated in this Reformed Church for better resolution heerof the Assembly appoints John Craig James Lowson and Andrew Melvin Principall of the Colledge of Glasgow on the one part and George Hay John Row and David Lindsay on the other part To conveen reason and conferre upon these questions and to report their judgement and opinion c. After two daies these make report viz They think it not fit to answer unto the first question presently but if any Bishop shal be chosen which hath not such qualities as the word of God ptescribes let him be tryed by the Generall assembly de novo and so let him be deposed But the points wheron they agree concerning the office of a Bishop or Superintendent are 1. The name of Bishop is common to all them that have any particular flock over which he hath a peculiar charge alswell to preach the word as to Minister the Sacraments and to execute ecclesiasticall discipline with consent of his Elders and this is his chief function by the word of God 2. Out of this number may be chosen some to have power to oversee and visite such reasonable bounds besides his own flock as the Generall Church shall appoint and in these bounds to appoint Ministers with consent of the Ministers of that Province and consent of the flock to whom they shall be appointed also to appoint Elders Deacons in every particular congregation where are none with consent of the people thereof and to suspend Ministers for a reasonable cause with consent of the Ministers foresaid 8. The Church hath power to cognosce decern upon heresies blasphemy witchcraft and violation of the Lords day Not prejudging the punishment of the Civill Magistrate 9. There is no law that when two persons have committed fornication nor promise alledged by the woman the man may be compelled by any particular Church at the suit of the woman or her parents to marry her or pay her dowry 10. Children begotten before marriage are lawfull children Note If wee compare what was done before in the assemblies this question concerning the Bishops was not a new motion made by Andrew meluin come lately from Geneua he had not power to command the meanest Minister and far less to overrule the Assembly The Church from the beginning of the Reformation did oppose that kind of Bishops and howbeit some of the Popish Bb. had embraced the Reformation yet had they not any power but according to commission and wee have heard how John Knox in his letter carried the office of Episcopacy under the name of tyranny and when the conclusions at Lieth were obtruded upon the Church thogh they did yeeld for a time yet that office was limited and in effect but the name remaining nevertheless the Assembly did protest against the very names and whatsoever power was yeelded unto Master Meluin said then The corruptions in the estate of Bishops are so great that unlesse the Bishops be removed it can not go weell with the Church nor can religion be preserved in purity But he said not â—o much as Beza had written before in the year 1572. and experience hath confirmed their words how far was these Nations gone in atheism if God of his mercy had not stopped them In that assembly were sixe Bishops besids Superintend yet none of them did oppose the sifting of the question nor the conclâ—sions 2. Howbeit in these conclusions they express not the negative because they would not plainly oppose the particulare interest of the Counsell seeking security of the possessions by the title of Bishops yet these affirmatives take away the pretended office and more followes XIII The Assembly conveenes at Edinburgh Aprile 25. in the year 1576. 1576. The XXX Assembly were present sixe Bb Superintendents c. John row is chosen Moderator 1. Plurality of Offices is obiected against Robert hamiltoun Minister at Santandrews the matter was long debated and concluded that in respect of that congregation two offices are incompatible in his person 2. Concerning the advice of the Brethren in the former Assembly concerning Bishops this assembly after long disputation upon every Article thereof doe resolutely approve and confirm that advice and every article thereof and for the better execution thereof the Assembly ordaines Bishops which have not as yet received the charge of a particulare congregation to declare the next day what particular flock they will take the charge of 3. Sixe Ministerâ— and the Superintendent of Anguise are appointed to visite the Colleâ—ges in the University of Santandrewes and consider the manner and estate thereof and make report unto the next Assembly 4. It is concluded that they may proceed against the unjust possessors of the patrimony of the Church in respect of the notorious scandall to wit by doctrine and admonition and if need be with other censure of the Church And the patrimony of the Church where upon the Ministry the Schools and the poor should be sustained is ex Jure Divino leaving further disputation of this matter untill May. 1. and then the description of the patrimony of the Church to be enquired and reasoning to be for full resolution of the question 5. Certain Brethren are appointed to make Overtures concerning the policy and jurisdicton of the Church some to conveen at Glasgow some in Edinburgh some in Santandrews and some in Montross upon the first tuisday of July and to make a generall meeting of two or one at least from every one of these four in Sterline the last of July To communicat and cognosce of all their travells and to conferre universally together and to report what they shall conceive in this matter unto the next Assembly which is appointed to be in Edinburgh October 24. or if a Parliament shall conveen the assembly ordaines the Ministers of Edinburgh to make intimation thereof unto the Bb. Superintendents and Commissioners of visitation that the Assembly may be conveened four daies before the Parliament and that the Barons or other Commissioners appointed by the Provinciall Assemblies be exhorted to be present It is to be observed that the wholl matter of jurisdiction was no committed
ordinary Offices warranted by the Scripture to wit Pastors Doctors Elders and deacons and the name of a Bishop should not be taken as it hath been in Papistry but is common to all Pastors or Ministers 3. It is lawfull and necessary at this time that Uisitation and the form thereof continue and other circumstances to be considered here after c. In Sess 7. some were appointed to confer with the Kings Commissioners upon the circumstances And in the same Sess the Kings Commissioners crave the resolution of the wholl Assembly Whither they will accept Bishops as they were circumscribed in the abovenamed Conference or if they will refuse Answer is delayd untill the next day that all the Conference be publickly read and immediatly it is voted and concluded that a Bishop is a speciall charge and function annexed to it by the word of God even the same that an ordinary pastor is In Sess 9. after reasoning it was concluded It is lawfull to the Gen. Assembly to admit a Pastor Bishop or Minister having a Benefice and presented by the King unto it Also that Visitation may be in the person of a Pastor and that the Gen. Assembly may send a man with such as the Presbytery shall adioyn unto him in Visitation In Sess 10. after conference had as said is the wholl Assembly declares that by the name of a Bishop they meane only such a Bishop as is described by Paul and in this sense they agree with the third Article of that Conference 4. It is agreed on the fourth article that a Bishop may be appointed by the Gen. assembly to visite certain bounds that shall be designed unto him and in Visitation he shall proceed by the advice of the Synodall assembly or such as they shall adjoyn unto him 5. In receiving of presentations and giving Collation to Benefices he shall proceed by the advice and vote of the Presbytery where the Benefice lyeth at least of the most part of the Presbytery and of the Assessors that shal be adjoined unto him Untill the time the Presbyteries be better established and the gener Church take further order And those assessors at the first time shall be named by the G. Ass 6. In Sess 11. He shall be subject in respect he is a Pastor as other Pastors are to be tryed in his life and doctrine by the Presbytery or the Synodall Assembly and because he hath commission from the G. Assembly in that respect he is to be tryed by them 7. If he admit or deprive without the consent of the most part of the Presbytery the deed shall be null and the doing thereof shall be a sufficient cause of deprivation of him 8. His power is to be ordinis causa nonjurisdictionis 9. Where they that shall be so called Bishops may not undertake the wholl bounds that of old was called a Diocy Commissioners shall be presented by his Ma. unto the Gen. assembly and admitted by them thereunto as the saids Bishops are to theirs and to be countable only unto the said assembly for their commission And the Bishop to have no power within their bounds more than they have within his boundes 10. The Commissioners being elected as said is have a like counsell and power in the execution of their office as the Bishops have 11. The Commissioners appointed to visit presbyteries or their particular Churches as the the presbyteties or Synods shall think good shall not prejudge the Presbyterie's peculiar Visitation 12. The same causes of life and doctrin shall deprive a Bishop or Commissioner that deprives a Minister The 13. article is agreed The Commissioners from his Majesty do protest that in respect the assembly hath cast down what was required in the Conference at Halirudhouse nothing done either in that Conference or in this assembly have any force or effect and namely that they have subjected the Bishops unto the tryall and censure of the Presbyteries Synods Because of this protestation the assembly immediatly directes Ja. Martine Ro. pont and Pa. Galloway to inform his Ma. concerning this matter In Sess 12. these brethren report that his Majesty will not agree that Bishops and Commissioners shall be otherways tryed than by the Generall Assembly The assembly jâ—dgeth it expedient in respect of the time that albeit it be reasonable that the tryall and censure of all Pastors should be in the Presbyteries where they remain nevertheless that the tryall and censure of such Pastors as the Generall Assembly shall give commission unto to Visite shall be in the hands of the said Assembly or such as they shall depute Untill farther order be taken by the Gen. assembly Unto this ordinance the Kings Commissioners do consent and so passe from their former protestation 14. Vhe Commissioners that before have received commission of Visitation shall continue in that charge for a year to come and thereafter as the Assembly shall judge expedient 15. In Sess 1â— The Generall assembly gives full power commission unto certain brethren of every Province to summon before them respectivè at such day and place as they shall think expedient the Bishops and commissioners if they find occasion of slander to arise by them in doctrin life or conversation at any time before the next Generall assembly and to try and take probation thereof lead and deduce process against them unto the Sentence Exclusivè Remitting the finall judgement therein unto the Gen. assembly 16. It is agreed that where Bishops Commissioners make their residence they shall be Moderators in these presbyteries except Fife where by his Mas advice Robert Wilkie is continued Moderator of the presbytery of Santandrews untill the next Synod-VI In Sess 7. The Lord Maxwell compeares and declares that at his Ma s command he now appeares before the Assembly as he had given caution before the Counsell that he should compear before them this day and in respect of his obedience he protestes that his cautioner should be free he takes instrument upon his appearance and protestation The Assembly know not the cause of his compearance nor had any information from his Majesty therefore they order him to be present the next day after noon and they aske the kings Commissioners what the cause is The kings Commissioners do protest that Maxwel's Cautioner should not be free untill they return his Majest mind unto the Assembly In Sess 8. Compeares the Earle of Morton the Lord Maxwell and some others Maxwell was accused for hearing Masse The Act of the Privy Counsell was read for information of the Assembly Maxwell answered For his transgression he had answered the kings Law and he craves conference of learned men concerning the religion Certain Sentence against P. Adamson not examined yet annulled and why brethren were appointed to inform him VII In Sess 13. Concerning an appellation made by Pa. Adamson from the process and Sentence of excommunication pronouncâ—d against him by the Synod of Fife Pa. Galloway and John Duncanson had been
Hypocrisie came apace and the Roman Empire being removed Antichrist or the Bishop of Rome by degrees lifteth up his head above all that is called â—od Bernard who lived about the year 1140. comparing these three Ages in a Sermon which he calleth Parabola de Nuptiis Fily Regis saith when Satan saw that he could not by open Battel prevail against the Church in the days of the Apostles and Martyrs but that she did spread and increase he turneth to hid and fraudulent persecution to deceive some of her Members by whom the more powerfully and subtily he might execute his malice so by his craft he stirreth up Arrius Pelagius Photinus and such others who feigning themselves to be the servants of Christ might lead away his Spouse into Errors which Policy when the Holy Teachers did perceive they did oppose wrestle by disputations confute the Hereticks and brought their Lady again into the way of Truth ...... Behold the enemy is overcome both in his open persecutions and hid seductions and now the Spouse having no enemy walketh in pomp Nevertheless the crafty Serpent indeavoureth to spoil her and what he cannot do in the high way he layeth snares by the way side here he setteth Mony-changers with much gold and silver there he setteth the Sellers of precious cloaths and ornaments in another place wines and pleasant drinks and all sort of meats in another the Triumphs of them that glory in worldly pomp in another he shews fair maids and all enticements of Lust but who is wise walks with the Bride in the right way and the fools leave the way and take their pleasure in the Divels Tents and prefer them unto Christ And what shall I say of them who when they should rule the Church of God and having entred into the right way do look aside with admiration into the Tents of the Divel do look upon the things there and not finding to satisfie their desires do spoil the Bride of her Ornaments and wast them filthily fulfilling their wicked lusts so she goeth in rags and few abide with her so far Bernard The fourth Age is worse of Antichrist reigning and the Church lurking and contains the space of almost 300. years in which time both doctrine and holiness of conversation was almost utterly extinguished In the East the Mahumetists did prevail thorow Asia and Affrick and in the West the Bishops of Rome turn all up side down except that in some places and persons as well in the East as West holiness of life and purity of doctrine did in some measure remain but Pope Gregory the VII and his successors so far as they could did wrest all religion to serve their gain and ambition and to this end they violate all order dissolve all discipline deface all religion and domineer over Princes Emperours Nations and Consciences of men Before that time one might have spoken freely for the true Faith but now whatsoever the Pope willeth that must stand for an Oracle because the Pope cannot err forsooth and whatsoever is spoken against him ipso facto it is black heresie and punshied with fire and sword Then it might have been said the Church is gone into the Wilderness yet sending forth sufficient witnesses whose names are not obscure nor their doctrine unknown of whom some are mentioned here but for brevity I have passed over many who are recorded by others and many thousands who bowed not their knee to Baal nor received the Mark of the Beast are unknown The Fifth Age is of the Church reverting and Antichrist raging untill this present age when Reformation was aimed at and begun in the West Antichristian pride was detected and the number of true Believers did increase Then Satan was let loose again the thousand years of his binding from the daies of Constantine being expireÌ„d then persecutions were frequent Antichrist foamed and opened his mouth wide to devour the sheep of Jesus But he who preserved the Woman in the Wilderness is the stronger so that the Gates of Hell were not able nor shall be able to prevail against her yea by the breath of his mouth and preaching of the Word her enemies are scattered Antichrist is revealed and true Christians are multiplied And in these five diversities of times I suppose the Church-history may well be comprised Herein my aim hath been to see where the true Church was before Martine Luther as the Papists are oft objecting and when the Romish Virgin became an Whore And for better method herein I have distinguished the foresaid Ages into their own Centuries and every Century into five Chapters The first Chapter is of Emperours because times were reckoned by them and in the second age they became chief Members of the Church under Christ the only Head both in degree and authority and we have just reason to think that some chapters or large passages of the Holy Revelation are understood of their estate seeing the Visions of Daniel run for the most part upon the civil Monarchies The second chapter is of the Bishops or Popes of Rome that we may know when the Tyranny of Antichrist did arise and how it came to such height The third is of divers Countries and contains the most notable things that have befallen in other parts of the World The fourth is of Britain that we be not strangers at home The last chapter is of Councels and declares the most remarkable Acts of the Church yet all the Canons that I have picked out are not of one sort for some are to be embraced and others are to be rejected which I have marked to let see that such errours and ungodly constitutions have not been alwaies in the Church as the vain glorious Papists believe or would make us believe These things howsoever worthy of consideration cannot be declared but we shall therewith receive many other usefull instructions especially what hath been the estate of the Catholick and true Church thorow these last thousand years in what places and persons the Truth hath had her abode and where and when Heresies did begin and what opposition was against them both in their birth and growth when a Nation or two was infected with an errour in the midst of the same erroneous Church were some Souldiers of Truth some standing up for one article or more and others maintaining other points albeit in some points the same Souldiers were infected with the poisonous milk of their diseased Teachers Or to speak more plainly we will see in the Western Church as it was wont to be called some following the Truth zealously in all points fundamental and therefore have been separated from the Church of Rome which being once a true Church and first in order by humane constitution hath in divers ages hatched many errours for she hath not abandoned all the principles of Christianity nor became so corrupt all at once and by her enchantments of worldly policy or by violence hath caused these nations to follow her now deceiving
who are most holy have given unto your self what you have allowed unto me for who knows not that the Holy Church is strengthned by the solidity of the Prince of the Apostles because he carried strength of mind in his name that he was called Petrus à Petra to him by the voice of Truth it was said Unto thee will I give the keys of the Kingdom of Heaven and again When thou art converted strengthen thy brethren and again Simon lovest thou me feed my sheep And so though the Apostles were many yet only the See of the Prince of the Apostles which See is but one in three places and hath prevailed pro ipso principatu for he hath advanced the See where he would rest and finish his life and he hath beautified the See whereinto he sent the Evangelist a Disciple and he hath strengthned the See Antiochia in which he sate 7. years albeit he was to leave it Seeing then the See is one and of one wherein now by Divine authority three Bishops do govern whatsoever good I do hear of you I account it mine own and if you hear any good of me impute it unto your merits because we are all one in him who said That they may be all one as thou Father art in me and I in thee that they also may be one in us So far he Whence it appears that whatsoever may be understood by the Title Prince of the Apostles other Bishops did oppose that it should be proper to the See of Rome and Gregory was content to share with the Bishops of Antiochia and Alexandria Likewise Basilius Bishop of Cappadocia in his 55. Epistle calleth Ambrose who was Bishop of Milain Bishop of the first See of the Apostles certainly not because any Apostle was ever Bishop of Milain but because as Ambrose held the doctrine of the Apostles so at that time Milain was the Court of the Emperour Theodosius his Residence as Basil saith in the same Epistle unto that Town is the Princedom of the whole Roman nation concredited The primacy of the Bishop of Rome being grounded in this manner upon so sandy reasons hath been usurped and enlarged by slight and might through many ages and at that time gave the occasion of the great schism betwixt the Greek and Latine Churches and among the Latines themselves for the Bishops of Ravenna and Milain would not consent to the supremacy as follows and therefore Ravenna in contempt was called Acephalos or headless and the Bishops of Venice and Istria would not subject themselves Phyl. Mornay in Myster iniq pag. 117. This Boniface denounceth a curse to all them who climb unto a Bishoprick by favour of men or bribery he ordaineth that The Election of a Bishop the Election of a Bishop should be by consent both of people and clergy and be ratified when the Prince of the City shall approve of it and the Pope shall add his volumus mandamus Platina Gregory said he would not command but only he would intimate or shew such things as he thought expedient lib. 7. Ep. 30. but then Boniface and all his Successors in all their Constitutions Grants and Buls have no word so frequent as Iubemus mandamus He sate 9. months 4. BONIFACE IIII. succeeds an 608. saith Onuphrius Phocas gave Paganisin creepeth into the Romish Church unto him the Temple that was called Pantheon that is of Cybele and all other Gods and he dedicated it unto Mary and all other Saints and therefore it was called Virgo ac Martyres Platin. A noble change not from Paganism to Christianity but from one sort of idolatry to another Neither was this his deed only but of many other Popes as Bellarmin sheweth de cultu Sanctor lib. 3. cap. 4. and therefore Agrippa de vanit scient cap. 58. saith we know this was the old superstition of the Gentils to build to each God their own Temple to whose imitation afterwards Christians began to dedicate their Churches unto their Divis. In that chapter Agrippa taxeth his Romanists 1. That they think God hears prayers more in one place than in another albeit Christ biddeth enter into our Chamber and he himself went unto the Mountaines to pray 2. Hee reproves the multitude of their Churches Chappels and Oratories built and adorned so sumptuously and in the mean time the poor and living members of Christ are starving for want of necessaries From Augustin contra Maximin lib. 1. argum 11. de Sp. San. we may learn a third fault of this kind if we build saith he a Church of Stones or Trees unto any most excellent Angel are we not accursed and anathematized from the truth of Christ and from the Church of God because then we give unto a creature that service which is due unto God only Hereunto did Bellarmin subscribe saying to offer Sacrifices to build Churches and Altars is a service due to God alone de beatit Sanctor lib. 1. cap. 12. But in lib. 3. de cultu Sanctor he varnisheth this practice of the Romish Church saying we build not Churches to our Martyrs as to Gods but as monuments to dead men whose spirits live with God He adds other answers but such as he trusts not himself and the most solid as he saith is Holy houses may be built truly and properly to Saints yet not under the name of a Church or Temple but Basilica or Memoria To omit the identity of the words Agrippa said before They build Churches unto their Divi and Erasmus on the margine above the fore-named words of Augustine hath marked This is done now to each one of the Divi. But experience is a sufficient witness that almost all the Churches under the obedience of Rome had their names from Saints nor were they called the Memories or Monuments but the Church of Saint Peter or some other Saint and in Latine Templa Sanctorum and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Bellarmin witnesseth de cultu Sanct. lib. 3. cap. 4. Werefore we may see that the Church of Rome hath turned the old idolatry into a new sort of idolatry giving their new Gods more fine and superstitious worship This Boniface did first All-hallow day ordain the Feast of All-Saints and that the Pope should say Mass that day Catal. test verit lib. 6. He turned his fathers house into a Monastery and sate 7. years then the seat was vacant 6. months for many strove for the preheminence rather than for the cure of souls At last 5. DEUSDEDIT or Theodatus the son of a married Priest was chosen and sate 3. years This only is written of him that he was an holy man and that he healed a man sick of the Palsie by a kiss only and that he ordained that the son of him who had been witness of the Baptism of an infant should not marry that infant being a woman Platin. And hereby he enlargeth spiritual alliance as they call it which was begun by Gregory who
the City unto Constantinople Theodore doth so and Felix had both his eys burnt out with hot brass the Citizens were killed or banished Sabellic Ennead 8. lib. 7. and upon this occasion Pope Leo the II. obtained from the Emperour that the Arch-Bishop of Ravenna in all times coming should receive investiture from Rome Hence we see that all Italy was not subject unto the See of Rome seeing Ravenna had contended with Rome for dignity Agatho sate 3. years 17. LEO II. is called a learned Pope He ordained that no Arch-Bishop should pay any thing to the Church of Rome for Investiture or Palle because such a custome would breed many inconveniences Platin. This Decree held not and by length of time the price of the Palle waxed so great that Albert Bishop of Ments payed for it 30000. crowns Sleidan comment adan 1523. Leo accurseth at Rome all them whom the sixth Councel The humble Letter of the Pope unto the Emperour had condemned as his Epistle written to the Emperour shews out of which I have marked these passages Unto the King of Kings we give thanks who hath bestowed an earthly kingdom upon you so that you should covet heavenly things for it is better that you trust in God with a setled mind then that you reign with honour given you from above that is profitable to you this to your subjects for by the mercy of God you obtain the triumphal glory of your fathers Crown by birth your godliness is the fruit of mercie but your power is the conserver of discipline by the one thereof your Princelie mind is joined with God by the other discipline is done unto your Subjects the riches of the one relieve the poor the happiness of the other amendeth them who stray from the right way It is no less care of them who are in authoritie to amend the froward than to triumph over an enemie The Legates of this Apostolical See your mother the Roman Church the servants of your Holiness together with the persons who went with them who by our Predecessour of Apostolical memory Agatho at the 8. indiction for the cause of faith your Godliness commanding were hither directed the tenth indiction being now past in the month of Julie together with your Godliness Letters and Acts of the Councel did we receive with great joy in the Lord and as it were we entred out of the gulf of grief into the haven of longed-for calmness and recovering strength we began with great thanksgiving to cry out Lord save our most Christian King and hear him ...... Therefore as we have received every one of the general Councels of Nice Constantinople Ephesus Chalcedon and Constantinople all which the Church of Christ doth approve So the sixth general Councel which was now celebrated in this Princely City by means of your clemency we as their foot-grooms Nota do with the like reverence receive and we discern the same Councel to be numbred justly with them as being gathered by the same or alike grace of God therefore we do anathematize and accurse all heresies and all Authors or favourers of them Theodore Bishop of Farranitan Cyrus of Alexandria Sergius Pirrhus Peter and Paul rather successours than Bishops of Constantinople and Honorius who did not adorn the Apostolical See with doctrine of Apostolical tradition but by his wicked traitory did indeavour to subvert the unspotted faith In the end let your Princely magnanimity think worthy of your wonted acceptation and clemency Constantine a sub-Deacon the humble Bearer of these Presents and give your godly ears unto his informations that in the servant you would worthily acknowledge the sender Let the Reader consider how different the stile of this Letter is from the presumptuous Buls of Popes afterwards and see a Pope condemned of heresie Leo sate 10. months but his glory was so great saith Platina that it seemed as if he had lived longer The seat was vacant 11. months and 21. daies 18. BENEDICT II. was thought so singular in learning and godliness A little change in the election of a Pope that he was chosen with consent of all and the Emperour thought so well of his Election that then it was first ordained by him whom the Clergie People and Souldiers of Rome should chuse unto the Papacie he incontinently should be received without sending unto Constantinople but only unto the Eparch of Ravenna We will see the practice in Conon and Sergius Barorius speaks of the custom formerly how the confirmation was sought from the Kings of the Goths and after them from the Emperour and lastly from the Eparch But when the Popes began to despise the Emperour they did not respect the Eparch Pol. Virgil. de inven rer lib. 4. cap. 10. saith The power of creating the Roman High-Priest untill the Reign of the Emperour Constantine without doubt did appartain unto the Colledge of Roman Priests then by degrees the Election of that Colledge with the suffrages of the people was firm which the Emperour had approved and this continued till the year 685 this custom indured not long the Successours of Charls the Great were accustomed to confirm the Election at last 1059. Pope Nicolas the II. did restrain the Election unto the Cardinals Boniface was more carefull of outward than spiritual Churches as Platina shews He sate scarce 11. months 19. JOHN V. was elected that year wherein the Emperour Constantine died he writ of the dignity of the Palle and continued not one year Then the Romans would have advanced Peter an Arch-Bishop and the Contentions who shall be Pope Souldiers were inclined to Theodore a Priest But after long contention 20. CONON was preferred he was beloved of many for natural and civil gifts of body and mind but so soon as he was confirmed he was taken with sickness then Paschalis an Arch-Deacon and Master of the Popes Treasure gave great sums of money to John the Eparch to cause him to be elected Conon died in the 11. month Then some cry for the fore-named Theodore and some strove for Paschalis the matter was like to come to blows till by the advice of some both of people and souldiers the tumult was pacified a third 21. SERGIUS I. was chosen and carried upon mens shoulders to the Novation in the election Lateran Church thus by occasion of the pride of the Competitours the pride of the beast is advanced another step for his Successours will not let this shew go down The Competitours salute and kiss him sore against their wills for the multitude did compell them Platin. Nevertheless Paschalis sent privily for the Eparch to come and aid him the matter is disclosed unto the Pope and Paschalis is accused of Magick convicted deposed and shut into a Monastery where he abode 5. years still denying that whereof he was accused and the Eparch would not admit Sergius till he had paied five pounds of gold that Paschalis had promised though Sergius said he had not promised it Baron
ad an 687. Bellarmin de Ro. Pont. lib. 3. saith in the year 669. The Bishop of Rome began to have the Temporal sword that is temporal government for Aripert King of the Lombards gave unto the Bishop of Rome Alpes Coctiae The first temporal land of the Pope by Genua and an 714. Luithprand did confirm the same gift as is written by Ado. Vien and Blondus dec 1. cap. 10. whereupon Theod. Bibliander marketh saith Bellarm. that the first Papal Province was in the year 714. if that were true which they talk of that forged Donation of the Emperour Constantine where was it all this time upon that passage of Bellarmine Andrew Melvin Master of the University of St. Andrews about the year 1605. writes thus If from the number 699. wherein the Temporal Sword was first given to the Pope you will take off the number of years from Christ's The number 666. birth till his death there remains the number of the Beast In the time of Sergius Pipin Duke of Austria came to have place in the Court of France Sergius sate 13. years and 8. months and died an 701. CHAP. III. Of Divers Countries 1. THe Heresies of former ages and now the arrogant presumption of The Christian Church is divided into ten parts Prelates causeth the Church of Christ to be divided into ten parts differing all one from another either in articles of faith or discipline and rites whereof they have been too zealous each part calling themselves the only true Church of Christ most pitifull These parts are 1. The Latines or Western Churches which hath been under the Bishop of Rome 2. The Greeks and with them the Iberi Slavoni Russi Muscovites and others scattered through Europe together with the Patriarchal Seas of Antioch and Jerusalem in Asia and the Patriarchal See of Alexandria in Aegypt all which were brought once under the Bishop of Constantinople My aim hath been principally to know the alterations of these two parts at what time and where the schism began and how it did wax and so have I followed as the matter and light of stories gives occasion It is remarkable that Pope Gregory the I. in lib. 7. Ep. 53. writes that all the four Patriarchs in the East did hold the same faith and doctrine with the Synod at Chalcedon and other General Councels before it nor did they ordain any Bishop who did not follow and maintain the same 3. The Ethiopians or Abyssines under Prester-John in Affrick they use to bathe or baptize themselves every year in rivers not that they think it necessary to salvation but they do it on the day of the Epiphany in remembrance of Christ's baptism for this the Romanists call them Anabaptists But we will in Century XIII hear Germanus Patriarch of Constantinople calling them Orthodox they are circumcized by an old custom rather than of religion for Herodotus in Euterpe testifieth that the Ethiopians and Aegyptians in his time and before were circumcized 4. The Jacobites are so named from Jacob Zanzal a Syrian and Eutithian Heretick who lived an 613. and more shortly they are called Coptites as Io. Scaliger de emend temp lib. 5. writes from a City in Aegypt where Dioclesian slue 144000. Martyres because they would not sacrifice to Idols this sort are dispersed in Aegypt Arabia and Chaldea they are also circumcized The Authour of the book called the Catholick Traditions first in French and then translated into English searches the differences of all Churches and except ceremonies or rites hath not marked great difference of the Abyssines and Jacobites from our Reformed Churches and in his Preface he saith they pretend to have their name Jacobites from Jacob the old Patriarch and the name Copthes or Cut because they are circumcized and in Qu. 5. he saith they call themselves Christians of the first conversion 5. The Nestorians are said to have abjured the heresie of Nestorians yet keep still the name for hatred and distinction of the Eutithians they dwell dispersed thorow Persia India and Tartary they use the Chaldean language in their Liturgy and their Prelate resideth in Mosal or Seleucia 6. Maronites dwell in Lybia and Phoenicia they use the Arabian tongue they are permitted to use Bells after the manner of the Western Church which is not granted to others in the East They are said to have been free from all enemies till this day not so much by strength or number of souldiers as by scituation of the mountains 7. The Armenians use only their own language but are infected with fond heresies they hold that Christ did not assume an human body of the Virgin Mary but had an incorruptible body from the moment of his conception and this body say they should be worshipped in the own nature of it and therefore they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or worshippers of a corruptible thing and because they worship the Cross of Christ they are called Cross worshippers For these causes they are contemned by the Greeks but Pope Lucius the II. accepted them because at that time they did acknowledge the Pope as head of the Church nevertheless the Romans hate them as Hereticks but deal discreetly with them as they say to draw them unto their obedience they call their Arch-Bishop the Catholick Bishop 8. The Georgians are so called from St. George whose badge they carry they dwell in Media Persia and about the Caspian sea they agree with the Greeks both in language rites and doctrine 9. Suriani are so named from Sur a City of Assyria and also are called Samaritani they have the same language which the Sarazens had and religion with the Greeks for the most part and they have leavened bread in the Sacrament 10. Mozarabes who dwelt first in Arabia and thence they went in Colonies into Affrick and then into Spain but none of them remain till this day because they would not contract with any of another Religion in their Service they were brought to use the Latine language and to acknowledge the primacy of the Pope but they would not change in sundry other articles These are the remnants of the most ancient and famous Churches the most part of which agree in many more things of great importance than those wherein they dissent so that amongst the blind Pagans and blasphemous Mahumetists the name of God is invocated by some Christians with more piety it may be supposed than among others where there is greater libertie and clearness of doctrine Wheresoever the Word of God is preached we must think some are effectually called for the rain coming from heaven returns not again but watereth the earth and makes it to bud so is the word of the Lord Isa 55. And Jesus Christ is the Universal Shepheard of them all The Authour of the fore-named Catholick Tradition in the Annotation on the 5. question saith There are two or three hundred years past since that it hath been very hard to judge by the multitude
they had received and seeing their own Copies agree word for word with them first by their Decree they deny all Appeals to Rome and then by their Letters they charge the Bishop of Rome with ambition and forgery writing thus Our due salutations remembred we intreat and earnestly pray you that hereafter you would not so lightly give audience to those that come from hence unto you neither receive any more such to the communion whom we excommunicate because your Reverence shal easily perceive that order taken by the Nicene Councel For if there appear a proviso for inferiour Clarks and Lay-men how much more ought the Synod to have the same observed in Bishops who being excommunicated in their own Province they should not be suddenly or unduly restored to the communion by your Holiness And likewise your Holiness must repel all wicked refuges of Priests and other Clergy-men as becometh you for by determination of the Fathers is this derogated from the Churches of Affrica also the Nicene Canons do most evidently commit both inferiour Clergy-men and the Bishops themselves to their own Metropolitans No doubt they most wisely and rightly provide that all matters should be ended in the places where they first did arise nor shall the grace of the Holy Ghost be wanting to any Province by which equity may be gravely weighed and stoutly followed by the Presbyters of Christ especially whereas every man hath liberty if he mislike the judgement of those that hear his cause to the Councels of his own Province or to a general Councel Or how shall the judgement over the Sea meaning at Rome be good whereto the necessary persons of the witnesses either for sex or age or several other impediments cannot be brought For that any should be sent from your Holiness side we find decreed by no Synod of the Fathers That which you send hither by Faustin as a part of the Nicene Councel in the truer Copies which we have received from holy Cyril Bishop of Alexandria and reverend Atticus Bishop of Constantinople taken out of the Originals themselves which also we sent unto Boniface your Predecessour in them we say we could find no such thing and as for your Agents or Messengers send them not grant them not at every ones request lest we seem to bring the smoky pride of the World into the Church of Christ which proposeth the light of simplicity and humility unto those that desire to see God c. Here many waies do they withstand the Bishop of Rome the Appeals which Zosimus claimed by the Councel at Nice they confute by the same Councel and with other pithy reasons the Legates à latere they reject as never spoken of in any Councel Running to Rome they call a wicked refuge and sending Messengers from Rome they call a smoky pride of the World the corrupting the of Nicene Canons they disprove by true and authentick copies and Apiarius whom the Bishop of Rome had restored twice unto the Communion they utterly banished from the Church of Christ and not content therewith they set down a rule that if thereafter any Priest shall appeal to Rome no man in Affrica should receive him to the Communion Each one may judge what these would have done if Zosimus had claimed to be the head of the Universal Church or Vicar general of Christ supream and infallible judge of all men and matters Ecclesiastical and that not by consent of a Synod but by grant from Christ After this Eulalius Bishop of Carthage did submit himself unto Boniface the II. but he was the first and last condemning all his Predecessours and he had no Successour therein who would submit Lib. Pontific in Leo the II. sheweth that the Affrican Church was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or heads to themselves Then who ever heard that the Abyssines or Church of South Affrica was under the Bishop of Rome Thracia and the Greeks would never acknowledge the Church of Rome in way of superiority except a short time when the Latines were Lords of Constantinople When the Pope conspired with France against their Emperour the Greeks did write unto Pope Leo Because you have withdrawn your selves therefore we withdraw our selves from you And this withdrawing was not from subjection but from unity as is manifest by their matual withdrawing Catal. test ver lib. 8. ex Ranulp polychro lib. 5. cap. 28. Only the Emperour Michael did submit his Kingdom unto Pope Adrian and the same Michael did again cast off the same Adrian and expelled all the Latine Priests out of his Dominions Platin. in Adrian the II. Armenia Palestina and Syria were never subject unto any forraign Bishop untill Godifred conquered Jerusalem an 1099. And many other Provinces of Asia did never submit unto the Pope and till this day are many Christians in Asia who though they be subject unto the Turk and other Princes yet continue in the same faith or doctrine and for the most part have succession of Bishops from their first Reformation and were never subject to any forraign man in spiritual things As for the Western part as it was called of Europe something hath been spoken and moreover Egila a Spanish Bishop sent Saranus a Deacon and Victorine a Clark unto Pope Adrian the I. to ask his counsel in some questions The Pope returned answer That he was willing to correspond if he would submit unto the See of Rome and especially if he would oppose those who did despise the fasting on Friday and Satturday as appeareth saith Catal. test ver lib. 8. by the Epistle of Adrian to Egila But he would not accept these conditions therefore in another Epistle unto the Bishops in Spain the Pope did accuse Egila that he followed the errours of Vincentius and was contrary unto the Catholick discipline Neither in all the Councels that were in these Centuries within Spain is any mention of dependance upon the Pope Behold then Spain was not subject in these daies unto the See of Rome And generally what was the estate of Europe at that time and afterwards is most plain from the Oration of Arnulph Bishop of Orleance in the Councel at Rhemes An. 992. as followeth in the own place Also Blondus de restaurat Romae lib. 3. speaking of the jurisdiction of Rome in his time could say Almost all Europe sendeth greater or at least as great Tribute unto Rome now as of old where his boast is bounded within Europe and with an almost And Bellarmin de Ro. Pont. lib. 3. cap. 21. saith When Antichrist as ye will speaking of the Pope unto the Protestants began to reign the See of Rome lost almost all Affrick the greatest part of Asia and all Greece and in our time saith he wherein ye cry that Antichrist rageth most all things have fallen so prosperously that he hath lost the greatest part of Germany all Sweden Gothland Norway Denmark a good part of England France Swisserland Bohemia and Hungary and therefore saith he if to wax
and ye all should further and help us Ca. 4. He admonisheth Bishops especially to teach their people both by life and doctrine both by themselves and them who are under them as they will answer in their accounts at the great day Can. 17. The Bishop of the first See should not be called the Prince of Priests or the highest Priest or any such title but only the Bishop of the first See Can. 4â— None can lay another foundation save that which is layed which is Christ Jesus whosoever therefore in the love of God and of his neighbour keepeth the certainty of faith which is in Christ Jesus he hath laid the same Jesus Christ the Son of God and Man to be his foundation it is to be hoped therefore that where Christ is the foundation the edifice of good works will follow In a word if his medling with Italy and his advancing His Conversation the Pope for confirming that which he had taken can be excused he was unto all Princes a patern of magnificence zeal in religion learning eloquence temperance prudence moderation c. Alcwin contra Elipant lib. 1. saith Charls was a Catholick in faith a King in power a High-Priest in preaching a Judge in equity a Philosopher in liberal studies famous in manners and excellent in all honesty he was never served at Table with more then four dishes at once his exercise was hunting and reading of Histories Pet. Mexia In the year 813. Crunus Duke of Bulgaria pursued his Victory and fought once with Michael Rangabis a worshipper of Images and at the second alarm he did renounce his Crown and Leo Armenius General of the Army was declared Emperour he slue Crunus in Battel and returned home with Triumph Thereafter he had peace he threw down Images and banished the Patriarch Nicephorus a worshipper of Images and many more Zonar 3. LEWES the Godly confirmeth the peace with Leo Armenius and Lewes his troubles had Wars in Datia whence he was necessitated to return to redress some accidents at home and he easily calmed them by means of his Nephew Bernard In the year 818. the same Bernard rebelled against his Uncle and claimed the Crown of France because he was the son of the eldest brother but he was soon taken captive his eys were picked out he was sent Prisoner into France and his Kingdom was given to Lotharius the Emperour's son At that time Lewes confirmed the Donation of King Pipin and of Charls unto the Church of Rome without making mention of any former right as may be seen in the words of the Donation in Volaterran and Gratian. Yet he gave not over the City of Rome for Platina in Serg. 2. sheweth that Rome was allotted unto Lotharius when the Empire was divided again and Thegan chorepi Trevir writing of the same Lewes saith It was appointed that according to former custom some should be sent from the Emperour to Rome who having the authority of Judges should do justice to all the people and accordingly Legates were sent to Rome to judge Pope Paschalis who was challenged of murther Io. Lampad in Mellif Lewes caused the Bible to be translated into the Saxon language Though he was religious and studious of peace yet he was not free from conspiracy he had advanced many persons unto high honours and as Crantz in Saxon. lib. 2. cap. 25. for their wickedness which he had certainly tried he cast them down again they therefore did devise many things against him and drew his own sons Lotharius Pipin and Lewes on their side under pretext that the Emperour did affect his youngest son by his present wife more then them They did so prevail that the Emperour was deposed and Lotharius was declared Emperour who shut his father into a Monastery and his young son Charls Many who were loyal would have taken Arms for his relief but he did forbid them Hugobert Bishop of Lions and Bernard Bishop of Vienna and many other Bishops took part with the sons because he would have restrained their pomp and pride but they made pretence that he had married Judith within degrees forbidden by the Pope Also Pope Gregory the IV. hateth him because he was an ememy of Images nevertheless he came into France under pretence to appease the troubles But as Morn in Myster ex Chronic. Dtonys and others testifie to kindle the coals he sought that both parties would submit unto his arbitrement They who were on the Emperour's side were suspicious of deceit and would not submit but said to the Pope If thou come to excommunicate us thou shalt return excommunicated Vsser de Eccles stat cap. 1. Crantz loc cit saith When the sons had examined the cause of this stir they found the innocency His restoration of their father and restored him unto his Empire and he being the meekest of all mortals did readily forgive them and made Lotharius partner of the Empire with him but he dealt more severely with the Bishops they fled into Italy nor could the authority of the Pope help them only who did most humbly confess their offence were pardoned About that time a huge multitude of Sarazens entred into Italy took Rome and made Saint Peter's Church a stable for their horses and wasted all Thuscia burning Houses and Churches when they heard of the Lombards coming against them they made hast away with much spoil with infinite number of Captives as also they spoiled Sicily Michael the Stutterer conspired against Leo Armenius in his 7 year and killed him he slue some Bishops and banished others who worshipped images His son Theophylus was answerable to his name he punisheth not only the worshippers but the makers of Images In the year 824. he sent unto Lewes desiring the determination of the French Church concerning Images and intreating that he would interpone his authority with the Pope in that matter The Emperour called a Synod at Paris of which is mention in the end of Century 8. and he sent Jeremia Bishop of Senone and Jonas Bishop of Orleance unto Pope Eugenius who did ask By what place of Scripture he could prove it lawfull to worship images He answereth They are arrogant who dare ask such questions Ph. Morn in Myster ex Synod Paris sub Ludo. Lothar Pe. Mexia writeth that these three most famous heads of Europe died within the space of four daies Theophylus Lewes and Pope Gregoryths IV. An. 840. Lewes before his death divided his Kingdomes and sought not the consent of the Pope 4. LOTHARIUS the eldest son of Lewes succeeded unto his father The Empire is divided and weakned with common consent except of his brethren Charls and Lewes for they took it ill that he should have both France and Italy and they be inclosed in Bojaria and Aquitania so they force their brother unto a new division Lewes became King of Germany and had Hungary Bohemia Saxony Moravia Frisia Bojaria c. Charls was King of France except
them he urgeth not plurality of Masses but that Bishops should attend their flocks and teach their people wholesom doctrine no Intrantes shall receive Consecration unless they be sought by the Clergy and People Actuals should not be absent from their charge any long space without the leave of their Prince and Metropolitan they should not use Dice Cards Hunting Hawking c. In this Synod he excommunicated Anastasius a Priest for being five years absent from his Parish he writ an Epistle to Lotharius intreating his clemency to present a friend of his Colonus unto one of the two Bishopricks as is touched in Cent. 8. cap. 2. for this custom was then that the King did place men in Bishopricks saith Crantz in Saxon. lib. 2. cap. 27. Leo sate 9 years 8. JOHN the VIII the Whore both spiritually and bodily sate next The Woman Pope she dissembled her sex handsomly and by her singular sagacity and learning did procure that she was chosen Pope with full consent and after 2 years she was delivered of a child in the midst of the Procession and died in the street Platin. Agrippa de van scient Cap. 62. writeth so Among the High-Priests of Rome we read of many Schismaticks and Reprobates and also Hereticks and once that a woman did ascend to the top of so great dignity who was called John the VIII and ruled the Apostolick See being commended of all men ... and which is not lawfull unto women she exerced all the Offices of an High-Priest nor were her Acts annulled because common errour makes a Law Onuphrius and after him Bellarmin and other Papists go about to blother name out of the roul of Popes but with foolish reasons First they say Anastasius who at the same time was Bibliothecarius hath her not Ans Though he have her not others have not omitted her no argument holdeth negatively from the testimony of any one man 2. Behold ignorance say they she was an English of Mentz is Mentz in England and not in Germany Ans Who knows not that Boniface the first Bishop of Mentz was an English man and built the Abbey at Fulda in favour of English men Marianus Scotus who lived about the year 1050. calleth her John surnamed English 3. To what end went she to Athens to learn but there was no learning in Athens Ans Epiphanius in haeres 64. saith Origen was a Disciple in Athens Gregory Nazianzen and Basil were Students there as it is in Vitae Basilii written by Nazianzen Bellarmin de Ro. Pont. lib. 3. cap. 24. testifieth that Michael the son of Theophilus restored the Schools of learning and John Erigena surnamed Scotus at the very same time was brought up at Athens as followeth also Histories shew that at Athens was still an University till it was destroied by the Turk for envy of learning An. 1453. 4. Here two lies saith Onuphrius one that she professed Letters in the City another that within two years she came to the Papal Seat seeing there was no profession then in Rome neither came any to the Papal Chair unless he had been a Priest or a Deacon Ans Is not a Priest ashamed to say or hear this Was ever Pia Roma without a Professor Where was all the Clerks of Rome As for the other Platina saith it not and whosoever hath said it how many Monks and Laicks have been Popes See Onuphr in Indic adschism 9 10. Platina and Nauclerus have two evidences of this She-Pope one that the Popes go not in the high and straightest way at their Processions for detestation of her deed another the new elected Pope is set in a bored chair where he letteth down his privities to be touched by the last Deacon Cardinal lest they fell again into the like errour which Agrippa de van scient cap. 63. expresseth in these terms because among the Aegyptians who were the first authors of religions it was not lawfull that any should be a Priest who was not entred into the order of Priapus so it is received in our Church saith he that he who wanteth the stones cannot be Pope Onuphrius saith The Popes go not that way because it is not the nearest nor broadest way But why then saith Platina that the Popes go out of the way for detestation of the fact Nauclerus saith it was betwixt the Church of Saint Clemens and Colosseum and the Pope declines that way when he goeth into the Lateran .... Of the chair Onuphrins saith nothing Bellarmin saith The Pope is set in a slight chair at the first and sitteth in it a space to teach him that he is advanced from a low place to an eminent But if you ask wherefore is the chair bored and why crieth the Deacon Masculus est they have nothing to say Lastly Onuphrius imputes the first mention of this She-Pope unto Martinus Polonus who lived about the year 1320 and he read it in Chronic. Sigeberti who lived An. 1330 and he is corrupted saith he But what History may not be denied Marianus Scotus who lived before them hath the same He is also corrupted saith Bellar. loc cit Who did corrupt them Laonicus Chalcondilas lib. 6. de reb Turc speakins of this sitting of the Pope saith Nam constat for it is certain that a woman was advanced unto the Papacy her sex was not known because the Italians all almost do raze their faces Otho Epist Frisingen Annal. Augustani Volaterran Sabellicus Bergomas Palmerius Trithemius in vit Luithprandi Stella in vit 230 Pontif. Alb. Crantz Io. Nauclerus Fascic tempor pag. 49. edit Venet. An. 1484. and many others of sundry Nations and famous among the learned have written of her The testimonies are particularly set down in Catal. test ver lib. 10. to them I adjoin the words of Baptista Matuan who lived in the 15 Century and speaking of Hell saith Hic pendebat adhuc sexum mentita virilem Femina cui triplici Phrygiam diademate mitram Extollebat apex Pontificalis adulter So that as Platina saith they seem too stubborn and obstinate who omit her of whom all men almost do affirm let us erre with the multitude although it appear that these things which I have said be of that sort as are thought possible This Whore sate in the year 855 and 856. 9. BENEDICT the III was chosen without knowledge of the Emperour At that time was a schism for many of the chiefest Romans were for The Emperor takes away a schism Anastasius After a year a Missus came from the Emperour and then the people and clergy were convened to a new election and the same Benedict was chosen again the Missus not only assisting but commanding saith Anastasius and Ph. Morn in Myster Nauclerus saith the Emperour Lewis's Legate did confirm the election and the next day he was consecrated in Saint Peter's He adorned Churches with silver and gold and is said to have first ordained that prayers should be made for the dead
leave Then concerning his curses against the King after he hath bitterly expostulated for his menacing and declared that he had sent his Letters unto the Peers and Prelates of the Kingdom and had read them openly in an assembly of the Bishops of France and Lorain at Atiniac and had shewed his Bull unto Lewis King of Germany whereby he was commanded by authority of the Pope to accurse them all who intermeddle with the Kingdom of Lorain he saith I have heard that the like letters as have been directed to our Lord Charls and to the Peers and Bishops of his Kingdom have been also sent unto my Lord Lewis the glorious King and to the Bishops and Nobility of his Kingdom ..... Then he gives him to understand that he had heard it reported by many that the two Kings had agreed to divide the Kingdom which if it be not done sedition shall kindle among the people wherefore since he saw that either the authority of the Pope must be contemned or the agreement of the Kings be violated whence might arise fear of wars he thinks it more expedient to omit so Imperious commands and surcease altogether from attempting any thing therein neither is it my duty saith he to debar any man from the Communion except one who hath willingly confessed his fault or who is convict in judgement unless I would contemn the Canon of the Apostles the practice of the Church and the authority of Augustin Gelasius Boniface c. Whereas the Pope had accused him that by silence and cessation he may seem not partner but authour of the usurpation he biddeth him remember what is written The cause which I knew not I fearched diligently and that God as is marked by Gregory to whose eys all things are open said in the cause of the Sodomite I will go down and see whereby we should learn to try and see the evil before we beleeve it and not punish till it be notoriously known Whereas he would have him abstain from the company of the King and not bid him God speed it seems very hard said he since very many good men both of Ecclesiastical and Secular sort who occasionally have come to Rhemes have openly professed that they had never heard the like practice from any of his Predecessours although in their own times they had seen seditions and wars not among Kings who were united by oath and league but also among brethren yea between father and children And therefore he acknowledgeth this his contempt to be for his other sins since in this he had dealt lovingly with his fellow-brethren of whom some had invited King Charls into the Kingdom of Lorain Moreover that the States of the Kingdom affirm plainly that Kingdoms are not conquered by curses of Priests or Bishops and that they have learned from the Holy Scripture Kingdoms appertain unto God by whom Kings do reign and he gives them to whom he willeth wherefore since the High-Priest cannot be both a King and a Bishop he should leave the care of distributing Kingdoms which as his Predecessours did not attempt against the schismatical nor heretical nor tyranous Emperours in their times so neither can they now bear it who know it to be written in the Holy Scripture We should strive even to death for liberty and inheritance neither are they ignorant if a Bishop excommunicate a Christian without reason that the power of binding may be taken from him but eternal life can be taken from no man unless his own sins do demerit neither can any man be spoiled of the name of a Christian for taking or conquering an earthly Kingdom or can he be ranked with the Divel whom Christ came to redeem with his blood from the Divel's power and therefore if the Pope would have peace let him so seek it that he move no strife for the people think not that they cannot come to the Kingdom of Heaven except they imbrace such an earthly King as the Pope recommendeth as for the Oath said he and falshood and tyranny whereof you write the Peers of the Nation say unto us that ye command not such things as concern your authority yea they have not spared from menacings against you which for the present I will not repeat and I know as they threatned with deliberation so if God suffer them without retreating they will shew it indeed and I know by experience that without regard of admonition or sword of man's tongue unless some other stay arise our King and Nobility of this Realm will not fail to do accordingly to their power and follow forth what they have begun He concludes that Bishops and himself especially should take heed of their behaviour towards the King since it is the Apostles doctrine that all souls be subject unto Superiour powers And with these Letters in the name of Hincmar were other Letters written by common advice of the Bishops of France being assembled at Rhemes and sent unto Pope Adrian who died in the fifth year of his pride and so that strife ceased Ph. Morn in Myster ex Aimoin lib. 5. and out of others Baronius in Annal. ad An. 870. § 38. saith Hincmar did forge many excuses and by shifting did escape the sentence of the Apostolick See till Pope Adrian died 11. JOHN the IX succeeds An. 872 as Onuphrius saith who reckoneth The Pope climbeth above the Emperour not the eight years between Nicolaus and Adrian but others account his succession in the year 876. He hapned on the fittest occasion of ambition among them all for after his inauguration began the contention between Charls of France and Charls of Germany for the Empire The King of France was alwaies aiming at the Kingdom of Italy and promised unto Pope John rich rewards if he attained unto the Empire he would defend the Church from all injury and wholly quit the Territory of Rome John did fear that the other would take his manure in Italy and therefore desirous the Emperour were at a distance rather than to sit in his eye he invited the King of France to come unto Rome and incontinently saluteth him Augustus and by this means saith Sigonius and after him Ph. Morn in Myster the Title Imperator Augustus became the gift of the High-Priest wholly and the years of their Empire were reckoned from their consecration by the Pope Continuator Eutropii saith more plainly Charls the Bald coming to Rome made covenant with the Romans and granted unto them the rights of the Kingdom and revenues out of three Monasteries that is out of Saint Salvator's Saint Mary in Sabinis and Saint Andrew's on Mount Soracte and the Imperial Patrimony out of many other Monasteries he gave them also the Provinces of Samnio and Calabria with all the Cities of Benevento and the Dukedom of Spoleto and two Cities of Tuscia Arisium and Clusium which did belong unto the Duke so that he who before was above the Romans in royality seems now inferiour unto them he
nature with Christ who receive him and are renewed by his Spirit by whom he was conceived Away therefore with that superfluity whereby it is said and defined that there was is or shall be no man whose nature he hath not assumed 2. It is affirmed No man was is or shall be for whom Christ hath not suffered Of which question what other can we answer but that first we demand them who have defined this and admonish them to weigh vigilantly and faithfully lest perhaps by little considering what they should say they say and write such things against the faith and their own conscience for to omit those who are now or shall be till the end of the world among whom shall be the Antichrist certainly of that innumerable multitude of the wicked which have been from the beginning untill the coming of Christ and being dead in their wickedness are condemned in everlasting pains we think not that they who have written this do beleeve that Christ hath suffered for them which are dead in their wickedness and now condemned in everlasting judgment for if it be beleeved that he hath suffered for them why may it not also be beleeved that he hath suffered for the Divel and his Angels Therefore as it cannot be said that Christ Jesus hath suffered for those wicked and damned Angels so far be it that we should believe that he hath suffered for those wicked and damned men ...... But of those who as yet continue in their unbelief and wickedness shall perish if good men who have defined these things could demonstrate unto us by sure and clear testimonies from the authority of the Holy Scriptures what the Lord hath suffered for those we should also beleeve the same and if that they cannot let them not contend now for that which they read not let them be ashamed to determine what they cannot find to be decreed by any Councel of the holy Fathers or determination of Ecclesiastical doctrine or if they find any thing written by the ancient Doctours whereby occasion of such interpretation may be given yet saving the reverence due unto them let them rather contain themselves and submit unto Divine authority 3. They say All the unbeleevers are not redeemed by the mystery of Christ's blood so neither are the beleevers redeemed who have not faith which worketh by love Why should we speak of this question seeing it is manifest from what is said that no redemption in Christ is unto any unbeleevers and all beleevers who come truly unto faith and grace of regeneration receive their true redemption and true regeneration because they cannot be truly regenerate unless it be truly certain that they are redeemed from the power of the Divel and bondage of sin neither can they be truly redeemed unless they be cleansed in the laver of mercy and made free from the guilt of sin and from the power of the Prince of this world unless which is most absurd in this definition it be said that our Lord Jesus Christ hath suffered even for the wicked who perish in their sins and it be affirmed that every beleever is not truly redeemed by the mystery of His passion and renewed in his baptism Hincmar Bishop of Rhemes could not take this censure patiently but writ Epistles unto several Bishops in defence of his opinions That censure is oppugned by some and Remigius sent abroad his censures of them as Vsser in histor Gottescal cap. 8. hath at length John Scot did follow Hincmar and although in other things he had purchased a name yet because here he undertook a wrong and maintained by others cause Florus a Deacon of Lions and Prudentius Bishop of Tricassin did not spare him as is at large loc cit cap. 9. 10. 11. I will shortly shew their testimonies whereby summarily their doctrine may be known Florus saith Whereas he John saith that man sinning hath lost liberty but not the power and vigour of the liberty he saith not rightly for he hath not kept in part and lost in part the gift of liberty but as he hath lost the power and vigour of liberty so he hath lost liberty it self so that now he is not free unto good from which he hath fallen he continueth free unto evil because as of his free-will he forsook good so by free-will he cleaveth unto evil Man therefore after that damnation hath free-will whereby he may incline and doth incline unto evil through his will he hath free-will whereby it is possible that he may arise unto good but that he ariseth unto good it is not of his own vertue but of the compassionating grace of God for he who is heavily diseased may possibly receive health but that he may receive health he hath need of a medicament and he who is dead it may be said that possibly he may rise and live yet not by his own vertue but by the power of God so the free-will of man being wounded and dead may be healed but by the grace of God shewing mercy Again John saith If any cause precede will that is nature to think good or evil it is not nature where he speaks manifestly against truth for if no cause precede the will of man to think or do good whence is in man a good will that is a good affection to think or do any good for man hath not of himself a good will nor doth he any good but he hath it from him of whom the Apostle speaks unto beleevers It is God who worketh in us both to will and to do according to his good will He by his mercy preveneth the will of man as the Psalmist saith My God his mercy shall prevene me He inspires into man the grace of thinking well as the Apostle saith Not that we are able to think a good thought as of our selves but our sufficiency is from God Therefore He is the cause of good will in us He is the cause of good desires and of perfecting He is unto us the cause of mercy and grace by which we are able not only to do well and to perfect but also to think well And not only doth he these things in his elect in this life but also before the foundation of the world he hath predestinated them by his grace that they should be holy and blameless before him as the Apostle witnesseth Seeing therefore so great and such a cause which is the cause of all good things both in making and rewarding his creatures is unto us the best and eternal cause of good will prevening us by grace that we may will well and do well how saith this man that no cause precedes our will and works Or if any cause precede them that cause is not nature Seeing the Almighty God who is the cause of our good will is the highest and best nature .... But far be it to say that this highest and best cause precedes our will to think or do evil and nevertheless a
be considered as they are in themselves but as they have reference to another thing for a pledge is of that for which it is given and so is an Image the resemblance of that whose similitude it representeth .... wherefore it is the body and blood of Christ which the Church celebrateth but as a pledge and resemblance The conclusion is Wherefore most noble Prince let your wisdom consider that it is most clearly shewed by testimonies of Scripture and words of the holy Fathers that the bread which is called the body of Christ is a figure because it is a mystery and that there is a great difference between the mystery of his body and his body it self .... And we add saith he that the Bread and Cup which are called the Body and Blood of Christ do represent and are in remembrance of the Lord's death as he said Do this in remembrance of me and Paul expounds How oft ye eat this bread ... shew forth the Lord's death Now some Popish Indices have forbidden this book altogether as unlawfull and those of Doway perceiving that the forbidding of it did occasion men to look after it thought it better to let it go abroad but in some places maimed and in others perverted as where it is said visibiliter they will have it invisibiliter and where it is said secundum creaturarum substantiam they bid to expound it secundum externas species sacramenti Likewise Bishop Usser in Histor Gottes cap. 11 writes that he had seen other books of Bertram in manuscripts and containing the same doctrine especially his book De Praedestinatione which he writ in defence of the doctrine for which Gotteschalk did suffer is extant under the name of Ratrannus Monk of Corbey 22. Remigius Bishop of Altisiodor or of Auxerre about the year 880 was called Doctor Sententiosus he writ many works On Psal 10. he saith All my faith is in Christ by him only do I beleeve to be justified and saved he is my mountain and my refuge for he is my Lord which is God by nature but all ye who are men are infirm as I. On Psal 18. The Heavens declare the glory of God to wit that he saveth not by works of righteousness which we have done but of his own righteousness for all men have sinned and stand in need of the glory of God being justified freely This is the declaring of God's glory that is his mercy which is shewed by the Sun wherein God is glorified ...... So long as we are in this body it cannot be but sin is in us then it reigneth when we consent and make our will subject unto it wherefore the Apostle saith Let not sin reign in your mortal bodies therefore O Lord cleanse me and spare me but so that I be not subject to my own thoughts nor the inticement of others On Psal 21. Adam made the old people by conformity unto him to wit he was a servant but the Lord hath made the new people because he justifieth freely without our preceding merits for we made our selves sinners but the only mercy of God makes us righteous ..... The poor shall eat me that is shall receive the Sacrament of my body and blood and they shall be filled by following me and denying themselves because to eat the Lord is to have a will to follow him in all things and to be one with him On Psal 29. Eternal life is not by merit because we could fall of our selves but we could not rise of our selves but through his will that is only of mercy On Psal 33. Truly they only are blessed they only are saved which are justified by grace and not by their merits On Psal 39 When we live well let us ascribe nothing to our merits but all to the grace of God On Psal 55 If we will offer sacrifice to God we need not seek any thing without to offer within us is the Incense of praise and the sacrifice of faith On Psal 64. Propitiation is miseration shewed after sacrifice So Christ willing to shew mercie propitiari on his people became a Priest praying unto the Father with hands lifted up upon the Cross he offered a sacrifice because he offered himself on the Altar of the Cross he is the Priest he is the Sacrifice the Propitiator and the propitiation On Psal 85. God the Father could give no greater gift unto men then that he made his Word by which he made all things to be a head unto them and did fit these men to be as members unto Him so that He is God with the Father and Man with men who both prayeth for us and prayeth in us and is praied unto by us He prayeth for us because he is Priest and Sacrifice interceding daily with the Father for us He prayeth in us because he is our head neither is this any wonder if Christ and the Church be in one voice because they are in one bodie He is prayed unto by us as our God he is prayed unto in the form of God he prayeth in the form of man there the Creator here a creature On Psal 70. It is a great gift of God and a great knowledge of man to observe and understand that whatsoever he is he is nothing without the grace of God and he is nothing of himself for he which will be any thing of himself he tendeth not to be but who studieth to be something by the grace of God abideth in true being in vero esse This is grace by which we were made when we were not of ungodly we were made godlie of slaves free of damned were assumed into the Kingdom On Psal 96 Let them be confounded who glory in Images for Images are not to be adored neither is an Angel to be adored because it is said in the Revelation See thou do it not Catal. testat veri libr. 10. 23. Paschasius Rathbert Abbot of Corbeyen at the same time writ a book De Eucharistia He saith Ca. 1. Christ hath left unto us his Church no greater thing then this Sacrament and Baptism and the holy Scriptures in all which the Holy Ghost who is a pawn unto his Church doth work inwardly the mystical things of our salvation unto immortalitie But in them is nothing wondrous unto unbeleevers and yet unto them who beleeve nothing is better nothing is given more wonderfull in this World Not that these wondrous things lie open unto the eies but by faith and understanding they are savourie with divine mysteries and in them immortalitie and participation of Christ in the unity of body is granted unto mortal men Ca. 5. We drink Christ's blood spiritually and we eat his flesh spiritually wherein eternal life is beleeved to think otherwise according to flesh is death and to eat the flesh of Christ spiritually is eternal life Ca. 6. Unless one abide in Christ and Christ in him he cannot eat of Christ nor drink his blood And what is it that men eat Behold
and so they adore glorifie and praise the hosty as the only living and true God Now who hath made this change and when particularly it was changed I think it can as hardly be pointed as who did sow the Tares amongst the Wheat but every one may see that an abhominable change is made there Raban knew not this rubrick and adoration nor Io. Beleth neither is any mention of it in any of the forms of Mass recorded by Cassander CHAP. IV. Of BRITAIN 1. IN the Year of our Lord 824. the Danes were Lords of Northumberland and raised wars against Edmund King of England they took him and because he would not deny Christ they tied him unto a Tree and shot at him till he died then they cut off his head and cast it among the bushes His own Subjects did bury him both head and body at Halesdon which from thence was called Edmunds burrow 2. In the Synod held at Celicyth in England about the year 816 the fourth Canon is Let no Scot be permitted to administer Divine Service within any of our Diocies because as no Bishop nor Presbyter should meddle with another Diocy without consent far less should any people receive any Service from them of another Nation which give no honour unto Metropolitans nor other Bishops Sir Hen. Spelman in Concil Hence it is clear by the testimony of that Synod that at that time Scotland did not acknowledge Bishops Of this more hereafter in Cent. XI 3. In the year 832. Hungus King of Peichts died and left his son Dorstorlorg to be his Successour and he was killed by his brother Egan Egan did think to establish himself in the Kingdom by distributing his Fathers treasure amongst the Nobles and by marrying his brothers wife Brenna lest she thinking her self degraded would excite her father the King of Merchis against him Nevertheless she murthered him in revenge of the murther of her husband Then Dongal King of Scots sent unto the Peichts and craved their Crown unto Alpin son of Achajus and the sister-son of Hungus and so the nearest heir They returned answer No Prince of another blood might by their Laws reign over them and they were accustomed to transfer the Crown from one house to another as they had judged expedient and for the present they had chosen Feredeth their King neither by their Laws could they deprive him during his life Dongal sent a second message with certification that if they did refuse to do justly unto the only heir he would invade them by Battel The Peichts sent some armed men to inhibit the Messengers from coming nearer under pain of death Wherefore the Ambassadours did presently denounce Wars in the name of King Dongal and Alpine Boeth lib. 10. cap. 7. Then King Feredeth took unto his proper use all the riches and jewels which others had given unto the Churches and he bereft Church-men of all the Tithes and their possessions and he gave their lands unto his domesticks the Nobles condescending and esteeming all things to be but as fallen into an enemies hand which had been given unto the Church In the mean time Dongal levieth an Army and by the way he died in the water Spey by force of the stream Then Alpine was crowned King of Scots and led forward the Army at Restennet he slue Feredeth with many of his Nobles Bruda then was King of Peichts but injoied not the Kingdom many moneths his son Feredeth had as bad success Then the Scots were careless as if the Peichts could make no more resistance But another Brudus amasseth all their forces to fight not so much for lands and liberty as for life and children In Anguise they had the victory and Alpine was taken and brought with his hands bound unto the next village where he was beheaded in the fourth year of his Reign and his head was fixed on a pole upon the Walls of Camelon in token of their Victory Then Brudus conceived it easie to root the Scots out of the Island and to this end he levied an Army but in the field variance fell amongst them so that Brudus was constrained to dismiss them Within three moneths he died and his brother Drusken succeeded At this time some young Gentlemen pretending themselves to be Merchants came into Camelon and brought away Alpine's head unto his son Kenneth He was desirous to revenge his fathers death and to recover his own right but the Nobility said It was more expedient to delay without war or peace because the wisest and valiantest were slain At last they were perswaded to take Arms and when the Armies came near they joined without the command of their Leaders and fought cruelly In the end the Peichts sought peace and the Scots would not hear of it wherefore Drusken gathered all his strength and in Fife was utterly overthrown many Peichts were slain none of them almost remained in their land some did escape into Northumberland and some into Denmark The Scots from thenceforth possessed all the land on the North of Adrian's wall and Edinburgh became the Headburgh of Scotland Boeth saith They who did take the Tithes from the Church had neither Tithes nor Land within less space then ten years for this was An. 839. At that time the Bishops seat of the Peichts was translated from Abernethy by Earn unto Saint Andrews and that was called the Bishop-seat of the Scots for before that time Scotland had no Bishop and Ministers were chosen by the suffrages of the people after the manner of Asia saith Io. Bale in Catal. Illustr cent 14. cap. 6. And Iohn Mayr in Hist lib. 2. cap. 2. saith The Scots were instructed in the faith by Priests and Monks without Bishops Boeth lib. 6. cap. 5. speaking of the Emperour Decius saith In this time the Scots were very profound in Theology and Holy Writ by the doctrine of certain Monks which in those daies were called Culdei that is the honourers of God for then all Priests that honoured God were called Culdei Here it is clear that I. Mayr and Boeth do speak after the manner of their own times of Monks and Priests and they use both these terms and in ancient times the only term was Culdei for the Teachers of the word but more of this when we come to the erection of Bishops 4. Constantine the son of Kenneth convened his Nobles at Scone about the year 862 ordained that Church-men should attend Divine Service diligently and abstain from all civil affairs they should live content with the Patrimony of their Churches they should preach the Word of God unto their people and live as they teach they should be free from all charges of Wars they should not feed Horse nor Hounds for pleasure they should bear no weapons nor judge in civil actions if they do they should pay for the first fault a sum of money and for the second they should be degraded He made also other Laws for bringing the people unto their old frugality and
and People might be stirred up to zeal and study of good works 12. A form of hearing Confessions and prescribing pennance was ordered Ca. 13. Eight principal vices were declared that all men might know them and by the help of God abstain from them Ca. 14. Bishops were commanded to read more diligently the Scriptures and writing of the Fathers and to preach unto the people Ca. 17. Bishops and Abbots should not permit wanton jests in their hearing but have with them the poor and needy and the word of God should be sounding beside them Ca. 35. As the Lord commandeth no servile work should be done on the Lord's day nor Markets be held Ca. 39. Tithes should be given fully Ca. 40. Prayers and Oblations should be made for the Emperour and his children that God would preserve them in all felicity in this world and of his mercy make them rejoice with the holy Angels in the world to come 4. At Cabilon it was ordained that Bishops and Priests should read the Scriptures diligently and teach their people they should maintain and erect Schools for young ones Priests and Monks were rebuked which did perswade people to give liberally unto Churches and Monasteries that themselves might live at more ease and they order that all such goods as Parents at their death had given foolishly should be restored unto their children Bishops and Priests should not be drunk for how can such rebuke the people They should not meddle with civil affairs nor exact any thing from the inferiour Priests nor for chrism nor for dedication of Churches or ordination of Priests They who give publick scandal should make publick repentance Concerning Pilgrimages they note many faults Clarks think themselves free from discharging their office and cleansed from their sin if they go to such or such places Laicks think they may do what they will if they go thither and pray Noblemen under pretext of Pilgrimage to wards Rome or Turone do spoil many poor subjects and poor folks go in Pilgrimage that they may have the more free occasion of begging and many times say that they are going thither when they have no such purpose and some are so foolish that they think the only sight of such places cleanseth them from their sins And how all these things may be redressed they expect the will of the Emperour and not a word of reformation by the Pope 5. At Aken was a Councel by command of Lewis the Godly There it was decreed amongst other things First That every Church should have sufficient maintenance for the Priest that none need to beg 2. None of the Clergy of whatsoever degree should wear any cloath of Scarlet or such precious colour nor have rings on their fingers 3. Prelats should not have too large houses nor many horses nor frequent harlots nor play at dice nor have gold or silver on their shoos slippers nor girdles Whence may be understood the pride and pomp of Prelates in those daies which gave occasion unto Platina to say O if thou Lewis wert now alive the Church hath need of thy holy statutes and censure all orders of the Church are now so luxurious and voluptuous thou wouldest see now not only men which haply might seem light but horses and other beasts cloathed in purpure with a company of young men running before and another of older following after not upon Asses as Christ did who is the only example of living well upon earth but upon fierce and harnished horses as if they were triumphing over an enemy I will not speak saith he of their silver vessels and precious houshold-stuff seeing the ancient dishes of Italy and ornaments of Attalus and vessels of Corinth are nothing in respect of them and what follows on this their intemperance I forbear to mention 6. At Melda upon the River Matrona was a Synod assembled by Charls the II where among other Canons it was decreed First That every Bishop should have in his house one which according to the pure mind of the Catholick Fathers who is able to instruct the Priests in the faith and commandments of God lest the house of God which is his Church should be without the Lantern of the Word 2. That Presbyters should not be suffered to continue abroad but that they dwell at their Church 3. A charge was given in the name of Christ unto all Bishops unto Kings and all in authority and unto all who have power in election and ordination in any Order Ecclesiastical that none be admitted by simony by whatsoever faction promise or gift either by the person or another for him 4. That no Bishop do retire into a remote place for his own ease and so neglect his charge but that he visit his Parishes diligently and he with his children live in chastity sobriety and hospitality 5. That the damnable custom of some Bishops be amended who never or seldom visit their people although the Lord hath said I have set thee a Watch-man c. 7. At Rome was a Synod of 47 Bishops convened by Pope Leo the IV at the command of Lotharius where these former Canons were confirmed in other words and moreover that a Bishop should not be consecrated unless the Clergy and People do crave him Priests should be diligent in searching the Scriptures and in teaching the people and should not permit games in their sight Priests should not be taken up with senory hunting hawking or any rural work nor go abroad without a sacerdotal habit Abbots must be able to cognosce and amend whatsoever might be done amiss by their brethren 8. At Valentia An. 855. was a Councel by command of the same Lotharius there was three Metropolitans Remigius of Lions Agilmar of Vienna Roland of Arles and 14 Bishops with a venerable company of Priests and Deacons Six Canons were enacted The first for eschuing all new-coined words in doctrine Ca. 2. God foreknows and hath eternally foreknown both the good things which the godly were to do and the evil which the wicked were to do because we have the voice of the Scriptures saying O eternal God which knowest all things and hid things ere they be done Dan. 13. we faithfully hold and it pleaseth to hold still that He foreknew that good men were to be good by his grace and according to the same grace were to receive everlasting reward and that he foreknew that the wicked were to be wicked through their own wickedness and were to be damned with everlasting punishment through his justice as the Psalmist saith Power belongeth to God and unto him belongeth mercy that he may render unto every one according to their works and the Apostle teacheth To them who by patient continuance in well doing seek glory and honour and immortality he gives eternal life but unto them which are contentious ...... And again In flaming fire rendring vengeance on them which know not God .... And that the foreknowledge of God did not put upon any evil man any
designation of the other Malcolm and his good fame did cross his desire wherefore the King caused him to be poisoned nor could the Authour of the deed be known all men had so good an opinion of the King Then Kenneth propounded unto his Nobility a new designation of his Successour and also propounded the example of other Nations where the eldest son of the King or the nearest in blood doth succeed and if the heir be not of ripe age the worthiest of the Nobility governs the Realm under the name of Tutours and not Kings and by this custom said he seditions bloody wars and murthers are prevented which have been frequent in this Country through the ambition of the Nobility There first he asks the opinion of two which were of highest estimation and who might seem most to oppose this novation They partly for fear and partly to decline ambition did allow the King's purpose and so it passed current that the King's son was declared Governour of Cumberland Now as Kenneth goeth about in this way to establish his posterity he troubleth his conscience and partly with inward gripings for the aforesaid murther and partly with dreams he was so vexed that in a morning he goeth unto the Bishops and Monks and confessed his sin Since King Gregory about the year 855. made some Laws for immunity of the Clergy the Priests had straied from the learning and devotion of the ancients So they brought comfort unto the King not from the mercies of God through Christ but iâ—â—oin him for their own advantage to visit holy places and graves of Saints to kiss reliques to redeem his sin by hearing of Masses and alms-deeds and to account more of Monks and Priests then he had done before Buchan hist li. 6. But Bishop Spotsewood in his History lib. 2. saith They were not yet become so grossly ignorant as to beleeve that by such external works the justice of God is satisfied although some idle toies such as the visiting the graves of the Saints kissing of relicks hearing of Masses and others of that kind which avarice and superstition had invented were then crept into the Church yet people were still taught that Christ is the only propitiation for sin and by his blood the guilt thereof is only washed away Herein his judgment is charitable but how true it is I see not his warrant The King resolves to obey the direction and as he was going to visit the grave of Palladius he lodged with Fenestella Lady of Fettercairne and was treacherously murthered by her in the year 994. Then Constantine son of King Culen at all occasions begun to regret the iniquity of the former novation that thereby the Country would be indamaged and all they of the Royal Blood defrauded For said he what is more foolish then to permit unto Fortune the chief matter of the State What if the King's children through infirmity of body or mind be unapt for government What if babes had been Kings when the Romans Peichts and Danes did oppress the land What is more against reason then to establish that by Law which God in his word hath threatned as a curse Neither is the pretended danger of sedition and murther prevented thereby since there is no less fear of Tutors then of Competitours because those also must be the nearest in blood Wherefore the present occasion is not to be omitted but presently to abolish that Law if it deserve the name of a Law which was enacted by tyranny and fear and the former customs whereby the Kingdom hath flourished from small beginnings is in time to be restored lest it cannot be remedied when a preparative is once past A Parliament was held at Scone within 12. daies after the death of Kenneth and Constantine was proclaimed King The Governour of Cumbria being as yet but young had little assistance but his base brother Kenneth levied an Army for himself and Camped at the water Almound near unto the King and perceiving his number to be lesser then the Kings he sought the advantage of Sun and wind the King relied upon his number and both Captains were slain Then Grim the son or brother-son of King Duffus was proclaimed King by that party The fore-named Malcolm raised an army against him by mediation of Bishop Forthad they agree that Grim shall remain King of the Land by the North-wall of Severus and Malcolm during his life time shall possess the South-part and succeed to the Crown Nevertheless King Grim considering that his seed would certainly be debarred of the Crown began to oppress both parts so that the North-part sought aid from Malcolm and Grim was forsaken by his Army and slain in the year 1016. This tumult for succession is not yet ended as followeth 3. There is extant a Book called Altercatio Ecclesiae Synagogae without the name of the Authour by authority of Chronic. Hirsang it is given to Gisilbert an English Monk who is said to have lived in the beginning of this Century It saith in Ca. 4. The Holy Spirit first makes the will good and then worketh by it truly whatsoever good can be done whether to think or to will or to perfect is to be ascribed unto God and not to man's free-will therefore if God worketh these three things in us to wit to think to will and to perfect surely He worketh the first without us the second with us and the third by us seeing by giving the good will he preveneth us by changing the evil will with consent he joineth us to himself and by furnishing unto our consent ability and facility the inward worker is made manifest externally by our outward work Ca. 8. The righteousness of God is manifested here righteousness is meant not wherewith he is just but wherewith he cloatheth man when he justifieth the ungodly freely Unto this righteousness the Law and the Prophets give witness the Law because by commanding threatning and justifying no man it sheweth clearly that man is justified by the quickning Spirit thorow the gift of God the Prophets because what they fore-told Christ hath fulfilled at his coming ..... We cry unto the most secret ears of God by desires more then by words for unto him who knows all things our wishes are voices if thou desirest good thou hast cried Moses was silent in voice and cried by faith as the woman touching the hem of Christ but others do cry in fear and fail in faith Catal. test verit lib. 11. 4. Fredward a Knight about the year 940. writ a book concerning the Presence of Christ's body in the Sacrament following the doctrine of John Scot and of Augustine Paschasius an Abbot writ against him Ibid. About the year 950. it was reported as a strange thing that Odo a Dane then Bishop of Canterbury turned the bread on the Altar into the flesh of Christ and from flesh into bread again He confirmed the strange doctrine with strange arguments to wit by lying miracles Ibid. 5. At
that time was great contention in England between the Monks and Contention between Priests and Monks the Clergy whereas before all Cloisterers and Priests were called Clergy or Clarks but then they which did profess a single and more strict life were called Monks and Regulars and others were called Seculars This was so hot that where a Monkish Bishop had place Secular Priests were thrust out and likewise the Secular Bishops did with the Regulars During this difference Dunstan Arch-Bishop of Canterbury obtained from the Pope a Palle and a Bull to cast all the Priests who had wives out of some Monasteries which by consent of some other Bishops they had lately taken from the Monks Many did dispute and Preach against him Antonin hist tit 19. par 3. cap. 6. remembreth a Scot which did especially resist Dunstan and Alfred Prince of Mercia took part with the Priests Pol. Virgilius in histor Angl. writes that in a Synod it was debated and concluded that Priests should be restored and immediately a voice was heard from the wall whereon was the Image of Christ saying They think amiss who favour the Priests That was received as a Divine Oracle and the Priests were secluded from their Benefices and Monasteries They say None heard the words but the King and the Bishop and the Priests and their adherents became dumb and spoke no more But Sir Hen. Spelman in Concil pag. 491. shews that no mention is of this miracle in Florent Wigorn. who about that time writ the life of King Edgar and saith The Synod was dissolved because of a variance in the election of a new King and Hoveden writing next after Florent hath nothing of it All do agree that in this Synod the one part did maintain their liberty by testimonies of Scripture ancient Canons practise of the Church in all ages On the other side Dunstan advanceth the late Canons and the Papal Bull and when he saw that his Gorgon had no force and the Synod would determine of the Priests Ranulph hist lib. 2. cap. 11. saith that he raised the Divel to speak out of the Image these former words The adverse party protests to the contrary and would not consent because they knew that God would not work miracles for confirming errours contrary to his own word Catal. test ver lib. 11. Because at that time all did not agree the King sent into Scotland craving some learned men to be sent unto a Synod that was called for that cause Io. Bale Cent. 14. saith Fathard or as some call him Etheldrad possibly they were two singular for learning eloquence and authority went and in Synodo Calnensi did confirm the marriage of Priests by Scriptures and strong arguments to be lawfull that the Monks being blinded with the light shining so brightly had nothing to say against him Dunstan said he was old and could not attend such disputes and although ye seem to prevail it will not be for long space nor shall ye have your will and so by his art he caused the beams or joists of the house to fall some were killed many were wounded only Dunstan was safe with his chair that was fixed on a Pillar So the controversie was ended with Divelish cruelty Catal. test ver 6. In the end of this Century Elfrick Abbot of Malmsbury became Arch-Bishop of Canterbury by him a Sermon was appointed to be read publickly on Easter-day before they received the Communion It was Printed at London An. 1623 and afterwards at Aberdeen together with Bertram's treatise In it is written thus Men have often searched and yet do search So this was questioned before Berengarius how bread that is gathered of corn can The change of the elements in the Lord's Supper be turned into Christ's body and wine that is pressed out of many grapes is turned through one blessing into the Lord's blood The answer is made thus Some things be spoken by signification and some by things certain a true and certain thing it is that Christ was born of a Maid he is said to be bread by signification and a Lamb and a Lion he is called bread because he is our life he is said to be a Lamb for his innocency but yet Christ is not so by true nature neither bread nor a Lamb. Why then is the holy Housel or Sacrament called Christ's body or his blood if it be not truly what it is called without they be seen bread and wine both in figure and tast and they be truly after their hallowing Christ's body and blood through ghostly mystery .... Much is between the body of Christ wherein he suffered and the body which is hallowed to Housel truly the body wherein Christ suffered was born of the flesh of Mary with blood and bone with skin and sinews in human lims with a reasonable soul living but this ghostly body which we call the Housel is gathered of many corns without blood or bone without lim without soul and therefore nothing is to be understood there bodily but all ghostly Mark this distinction between the two bodies or the sign and the thing signified Whatsoever in that Housel gives substance of life that is of the ghostly might therefore is that Housel called a mystery because one thing is seen in it and another thing is understood that which is seen there hath bodily shape and that which we do understand hath ghostly might Certainly Christ's body which suffered death and rose again from the dead is eternal and impassible that Housel is temporal not eternal it is corruptible and dealed into several parts chewed between the teeth and sent down into the belly howsoever after ghostly might it is all in every part many receive that holy body and yet it is so all in every part after a ghostly mystery though some chew less yet there is no more might in the greater part then in the lesser because it is whole in all after the invisible might This mystery is a pledge and a figure Christ's body is the truth it self we keep this pledge mystically untill we come to the truth it self and then is this pledge ended Truly it is as we have said Christ's body and blood not bodily but ghostly and ye ought not to search how it is done but to hold in your beleef that it is so done So there It is true in that homily are some suspicious words as it speaks that the Mass is profitable unto the quick and dead and a report of two miracles but are judged to be an addition because they stand in that place unfitly and thâ— matter without them both before and after doth agree most orderly and these purposes are different from the scope of the Authour The same Author hath two other Treatises one directed to Wulfsin Bishop of Shirburn and another to Wulfstan Bishop of York in both which he hath the same doctrine of the Sacrament saying That lively bread is not bodily so nor the self-same body wherein
in them all confirming the Decrees of his Master Gregory against the Emperour and against married Priests and strengthning the Laws for the Papal authority At last he was constrained to fly unto Claremount where he assembled a Councel under pretence of consulting for recovery of the Holy Land from the Turks An. 1094. of which it follows There he made many constitutions as The Church is pure in faith and free from all Secular power No Bishop Abbot or Clark shall accept any Ecclesiastical dignity from the hand of a Prince or any Laick Whosoever shall lay hands violently on or apprehend men of holy Orders or their servants shall be accursed Whosoever shall marry within the seventh degree of kindred shall be accursed c. Matth. Paris in Wilhel 2. There also he renewed the excommunication against the Emperour and against Pope Clement So one Pope at Rome and another Pope at Claremont had contrary Synods cursing one another burning one anothers Acts and abjuring their Consecrations Baptisms and Masses Nations and Cities were divided and some people espying the pride and vices of both the Popes did continue neutral and learned by lamentable experience that a Church can be ruled without a Pope When Popes and Bishops were taken up with bloody wars and tyrannical usurpations of Secular power what could the Sheep learn from such Pastours Urban did ordain that these words should be propounded unto all Intrants at their admission Wittingly and willingly I shall not communicate with them who are excommunicated by the Church of Rome likewise I shall not be present at the consecrations of them who accept Bishopricks or Abbeys from Laicks so may God help and these holy Evangelists as I shall never change from this sentence Platin. He did confirm the hours and Matins of Saint Mary saith Hec. Boet. lib. 12. cap. 12. And the Officium to be solemnly read on the Sabbath-day saith Fascic tempor Pol. Vergil de invent rer lib. 6. cap. 2. saith As Pelagius the II. ordained the Priests to keep the seven Canonical hours as a present remedy of mens weakness who fall seven times a day so Urban the II. ordained that so many hours should be kept to the honour of the Virgin The Arch-Bishop of Toledo covenanted with this Urban that he should make him Primat of Spain and therefore the other should indeavour to make all Spain Tributary unto Rome Before that time the Church of Spain was not subject unto Rome neither do we read of any Spanish Cardinals at Rome The Order of Cistersian and Carthusian Monks were about that time devised in Burgundy and confirmed by Urban After the Councel at Claremont he returned into Rome but with such authority that he was glad to lurk in the house of a Citizen Peter Leo the space of 2. years and died there in the 13. year of his Papacy and the year of our Lord 1099. To move the more men unto the expedition against the Turks and Sarazens he devised the first proclamation of indulgences or the full remission of all sins unto all that would go thither to deliver that holy Land as he said and the Sepulchre of Christ our Saviour from the power of the Mahumetans His Successours following this his example as it is easie to add unto things that are once devised did inlarge these indulgences to the benefit not only of them who went thither but unto every one which though they went not yet would contribute for the maintaining of Souldiers in that expedition Upon this account great sums of money were brought unto the Pope Thereafter these Indulgences were proclaimed unto all which would contribute unto the Wars against those which were called enemies of the Roman Church though they were Christians Under these colours vast sums were gathered from time to time although many times the money was imploied another way as followeth and God who brings light out of darkness made the same indulgences to be the occasion of Reformation CHAP. III. Of Divers Countries 1. IN the beginning of this Century were many prodigies as tokens of evils following Platin. signs in the Heavens above Earth-quakes below in the Sun darkness on earth Snakes were seen fighting against other Fountains were turned into blood the air was corrupt Ia. Vsser hath them at great length de success Eccles cap. 3. 4. Whereby some were moved to say Antichrist is come into the world Tho. Cooper ad An. 1099. In an assembly at Aken in the year 1016. were convened many both Princes and Bishops The Emperour Henry spoke of God's wrath hanging over their heads and advised them to think upon a way how these judgments might be turned off A Decree was made that all men should study to escape those judgments by fasting actions of piety and alms for say they the true doctrine of inward and saving repentance or of turning unto God as the consideration of sins that are committed against the ten commands of faith in Christ and the true and serious amendment of life hath been altogether obscured yea and buried by outward worship and human traditions therefore by publick authority of this Synod it is compounded that Priests attend more upon their Service all people give themselves unto fasting and Princes be more liberal in their Alms. Sigebert Crantz in Saxon. lib. 4. cap. 4. 2. The Fathers of the Primitive Church guessed that after a 1000. years from Christ's birth or passion or from the destruction of Jerusalem Antichrist should come and shortly after his appearing the world should have an end as Germanus Patriarch of Constantinople sheweth in Rer. Ecclesiast Theoria out of Theophilus Cyril Chrysostom c. And about the thousand years from Christ's nativity many men looked that it should come so to pass But when the thousand years were expired after the destruction of Jerusalem and they saw no such Antichrist as they had imagined neither did such things come to pass as they had conceived concerning the end of the World then as if they had been delivered from the danger thereof saith Baronius Annal. tom 11. they made fair buildings and Churches throughout the World especially in Italy and France Whereunto Ia. Vsser doth apply that saying of Henry Beware of Antichrist it is evil that the love of Churches hath overtaken you it is not well that ye reverence the buildings and walls of Churches ye conceive amiss of these is it any doubt that Antichrist shall sit in these The Mountains and Lakes and Woods are more safe unto me Likewise some made defection from the Faith and returned to Paganism as in the North parts Luitici Obotriti Vari c. So did Vilgard a Gramarian in Ravenna trusting to the apparitions of foul spirits in the likeness as they professed of Virgil Horace and Iuvenal when he began to vaunt foolishly of his knowledge of humanities they appeared unto him and gave him thanks for his love to their Books and promised to make him partner of their glory Thereafter he
soul that is both bodily and spiritually seeing with the mouth of the body we eat and drink corporally as oft as we receive the Lords body from the altar by the hands of the priest but it is eaten and drunken spiritually with the spiritual mouth of the soul when sweetly and profitably as Augustine saith it is called to memory That the onely begotten Son of God for the salvation of the world took upon him our flesh hang on the cross rose again appeared ascended and will return again to judge Of the spiritual eating the Lord said to his disciples Take eat Augustine endeavored to demonstrate the spiritual eating Tract 26. in Iohan. when he said Eat the heavenly bread spiritually bring innocence unto the altar This then is the bread which cometh down from heaven that whosoever eateth of it shall not die but which belongeth to the vertue of this Sacrament and not to the visible Sacrament who eateth inwardly not outwardly who eateth with heart and not who cheweth with teeth Here if Lanfrank by his bodily eating or eating with the mouth of the body will have both the signs and the signified thing to be taken bodily his argument against Berengarius is silly or if he meant it onely of the signs Berengarius saith the same But Guitmund Bishop of Aversa turned further aside and wrote more bitterly and less truly against Berengarius Who can hold laughter saith he when he heareth Berengarius expounding the words of our Lord concerning the Sacrament This is my body i. e. this bread is my body O most impudent foolishness why may not the teeth touch that which the hand toucheth If the body of the Lord was touched by the hands of Thomas after his resurrection and by the holy women why may it not to day be touched more easily and surely touched that is chewed by the teeth of the faithful He therefore who gave himself to be handled after the resurrection he will not flee from our teeth for uncleanness c. Nevertheless Berengarius abode constant and was in high estimation both with Nobility and People and therefore Pope Victor the II. gave direction to the Bishops of France to take order with him They assembled at Towres anno 1056. there was Hildebrand and the Priests legate Berengarius eluded the Council rather then open his minde for he professed generally That he followed the sentence of the Catholique Church that is said he as the Scriptures Fathers and Primitive Church have taught And more particularly he said that the bread and wine became the flesh and blood of Christ not as in a shadow but truly Pope Nicolaus II. hearing that Berengarius was honored of many summoned him again to a Synod at Rome anno 1059. and there as Baron ad ann 1059. saith without any disputation he condemned his own error But Vsser de succes Eccles c. 8. hath marked that Sigon de reg Ital. lib. 9. when Berengarius with many arguments defended that the Sacrament to speak properly was the figure of Christ's body and Cardinal Albericus who was nominated to dispute against him could not by voice resist him and neither of the two would yield to the other Albericus sought the space of seven days to answer in writing as also it is remembred by Leo Ostien in Chron. Cassin lib. 3. And at last when disputation could not prevail against him it was given him in option Whether he would recant or burn The old man for fear of death as Pa. Masson Annal. Franco lib. 3. speaketh made that beastly recantation a perpetual argument of his dastardly courage and of the brutish ignorance of that Council which was penned by Cardinal Humbert and is registred by Gratian. de consecr dist 2. Ego Berengarius Nevertheless the words of the recantation are as far from Romish transubstatiation as white from black These are the words so far as they concern our present purpose faithfully translated I Berengarius do consent unto the Apostolique and Roman See and with my mouth and heart confess that the bread and wine which are laid on the altar after the consecration are not onely the Sacrament but also the very body and blood of our Lord Jesus and sensibly not onely in Sacrament but in truth are handled with the hands of the priest broken and chewed with the hands and teeth of the faithful c. John Semeca the Glossator of the Decrees expresly condemneth the words of this recantation and saith If thou understand not the words of Berengarius soundly thou shalt fall into a greater heresie then he did for we break not Christ's body into pieces nisi in speciebus Lombard li. 4. Dist 12. E. 1. saith Not in the substance of his body but in a Sacrament that is in specie And Bellarmin de Concil lib. 2. c. 1. saith In signo non in se When they say understand soundly they understand clean against the Text for if by species and sign they understand not bread and wine as the ancient Fathers did certainly mean and speak they deceive the world seeing whiteness and such other qualities can never be broken without some substance neither are these qualities the sign of Christ's body wherefore the substance of bread remains after the blessing And when they condemn the confession of Berengarius and call it his words they consider not that they condemn their Pope Nicolaus and their Council of one hundred and fourteen Bishops prescribing it and ordaining Berengarius to subscribe it and which sent that confession unto the Bishops of Italy Germany and France as Catholique It is certain that Berengarius returning home returned also to his former doctrine and wrote in defence of it so that as Blondus saith he was summoned again by Pope Gregory the VII anno 1079. and then subscibed another recantation and an Act was made That thenceforth none may dispute nor teach another concerning the body and blood of our Lord except for bringing unto the faith them that are gone astray It seems that as yet Gregory was not resolved of his doubt Bercold a Priest of Constance ad ann 1083. saith Albeit Berengarius abjured that heresie in face of Synods yet he ceased not to return unto his vomit Some have written that Berengarius denied the baptism of Infants but saith Ja. Usser In so many Synods held against him We never finde any such thing laid to his charge And unto the said Usser it appears that who in those days were charged to deny the baptism of children did hold no more but this Baptism conferreth not grace ex opere operato So Berengarius died holding his first doctrine at Towres in the Isle of St. Cosina and was buried in S. Martins where his Tomb was reared and Hildebert Bishop of Caenoman and then of Towres made his Epitaph which is in Guil. Malmesbu de Gest Anglo lib. 3. And this is a part of it Quem modò miratur semper mirabitur Orbis Ille Berengarius non obiturus
neck unto the sword nor do I think it expedient to advise any more with my Lords the Prelates nor if they will do otherwise do I consent unto them for it is more honest to deny quickly what is demanded unjustly then to drive off time by delays seeing he is the less deceived who is refused betimes When Gilbert had so made an end some English both Prelates and Nobles commend the yong Clerk that he had spoken so boldly for his Nation without flattering and not abashed at the gravity of such Authority but others because he spoke contrary unto their minde said A Scot is naturally violent and In naso Scoti piper But Roger Arch-Bishop of York which principally had moved this business to bring the Church of Scotland unto his See uttered a groan and then with a merry countenance laid his hand on Gilbert's head saying Ex tua phareta non exiit illae sagitta as if he had said When ye stand in a good cause do not forethink what ye shall say for in that hour it shall be given unto you This Gilbert was much respected at home after that And Pope Celestin put an end unto this debate for he sent his Bull unto King William granting that neither in Ecclesiastical nor Civil affairs the Nation should answer unto any forain Judge whatsoever except onely unto the Pope or his Legate specially constituted So far in that Register of Dunkel 5. The above named Henry II. was so admired thourgh the world for his Henry II. prudent and unfortunate prudence and prowess that Manuel Emperor of the Greeks Frederick Emperor of Germany the French King with many other famous Princes sent unto him as a School-Master of justice for determination of obscure doubts Alfonso King of Castile and Saucius King of Navar being at variance for some possessions did of their own accord submit themselves unto his judgement and he found an overture to both their good liking This is to be marked because the worshippers of Becket call him a vitious Prince In the year 1181. the Patriarch of Jerusalem and the Master of the Templaries having no King and being distressed by Saladin did profer unto the same Henry the Kingdom of Jerusalem and brought unto him the keys of their Cities He refused because of his weighty affairs at home They were opprest by the Infidels and he had no more prosperity for his Son would have the Government as well as the Title of the Kingdom and the Father did the service of a Steward unto his Son yea and more disdainfully did the Son entreat his Father till he was taken away by death and his Brother Richard was also a grief unto his Father and so was the third Brother John The true cause of all his woes may be thought the oppression of some professors of truth for Pol. Virgil. in Hist Anglor lib. 13. testifieth that about the year 1160. thirty teachers came from Germany into England and taught the right use of Baptism of the Lord's Supper c. and were put to death It is true Virgil calleth them worshippers of Divels but we shall hear anon how all professors of truth were reviled and John of Sarisbuny at the same time wrote saying He who speaketh for the truth of faith or sincerity of maners according to the Law of God is called superstitious envious and which is capital an enemy of the King After four years others which were in contempt called Publicans and Waldenses taught in England that the Roman Church had left the faith of Christ and was become the whore of Babel the barren fig-tree no obedience should be given unto the Pope or his Bishops Monks were dead carion their vows frivolous their characters were the mark of the Beast Io. Bale Cent. 2. § 96. in Appen And in the year 1166. the same Henry drew some professors unto judgement at Oxford because they were said to dissent from the doctrine of the Roman Church he caused them to be burnt with an hot iron and banished them I. Fox in Act. Mon. 6. At that time were many married Priests in Britanny Ephleg left his Married Clerks Son Cedda to be his Successor in the Priesthood at Plinmouth Arnold Dunprust left his Son Robert likewise in the same County unto Robert did his Son succeed In Norfolk Wulkerel dimitted his Priest-hood at Dyssa unto his lawful Son William Hugh Howet in Sarisbury John in Exchester and Oliver in Nottingham all succeeded unto their Fathers Io. Bale Cent. 3. § 10. in Appen In Ireland fifteen Bishops of Lesmore succeeded lineally and hereditarily for the space of 200. years and of them eight Sons succeeded unto their fathers Bernard in Vita Malac. until the year 1121. when the Bishop Celsus having no Son did as by testament name Malachias Bishop of Connereth to be his Successor and his friends as heirs did resist for five years Malachias had correspondence with Bernard of Claraval and had two Monks sent from that Abbey to begin an Abbey of that Order in Ireland but they returned against the Bishops will wherefore Bernard wrote unto him his 317. Epistle exhorting that he would not leave off the purpose but rather be more vigilant in that new place and Land so unaccustomed with Monastical life and excusing the Monks that their returning was occasioned by the unto wardness of these brethren living in a Land without discipline and especially not accustomed to submit unto such counsels This Malchias did urge the single life of Priests in Ireland He went to Rome and became Legate but died in the way beside Bernard 7. John of Sarisbury Bishop of Carnotum was familiar with his Countrey-man Iohn Bishop of Sarisbury Pope Hadrian IV. when they were alone in a chamber at Benevento Hadrian asked him what the world thought and spake of him and of the Church After a little form of excuse he said I will tell what I hear spoken every where they say The Church of Rome which is the Mother of all Churches is become a step dame unto them and the Pope is called across and grief unto all men and intolerable for pride as the zeal of their Fathers had erected Churches so now they do decay and the Pope was glorious not onely in purple but in glancing gold the Cardinals and Bishops are called Scribes and Pharisees laying heavy burthens on mens shoulders which themselves will not touch with their finger their Palaces are glorious and the Churches of Christ are polluted by their hands they spoil the Nations as if they would scrape together the treasures of Croesus But the most High dealeth most wisely with them for they become often a prey unto others and I think so long as they stray out of the way they shall never want a scourge from God Then said the Pope What thinkest thou He answered There is danger on every side I fear the blame of flattering or lying if I alone do speak contrary unto the world and I
other alterations of that Gloss all which do shew how the Church of Rome changeth from it self so oft 20. Elias rubeus Tripelaniensis wrote seven books which he called Semidialia he writteth there first against the Idolatry of the Gentiles and then against the vices of all estates When he cometh to the Clergy he taxeth their superstition prodigality pride and abominable enormities arising from their usurpation or abuse of alms Lib. 4. he saith If we will truly cleave unto the truth we can speak no good of the universality of them without a lye Catalog test ver lib. 17. 21. Maenard Count of Tirolis took the Castle of Trent from Henry then An appeal from the Pope Bishop and compelled him to leave that See When Henry was dead Pope Nicolaus the IV. sent into his place Philip Mantuan a Franciscan and caused him to excommunicate the Count. Maenard by open proclamation publisheth his Apology that he had not raised but repulsed wars that nothing was more dear unto him then peace especially with Bishops but they which should be holy Fathers are corrupt with love of the world and have bereft him of his ancient patrimony If any would assure him that the Bishops shall not wrong him nor his hereafter he will render all that he hath taken from them otherwise he will not be such a fool to quit his inheritance unto these effeminate Antichrists and prodigious eunuchs none did trouble the common peace as they do they are not readers of Scriptures nor teachers of people but fathers of bastards wine-bibbers avaricious usurpers of Lands and Kingdoms If they be not Antichrists what are they worse are they then Turks or Tartars or Jews and do more offend Christian simplicity whereas they are our inferiors they would have us to be their servants against the Law of God and the Nations and therefore said he I appeal from the cruel and unjust high Priest unto our true Pastor and Divine Father Catalog test ver lib. 17. ex Aventi lib. 7. 22. When Pope Nicolaus the IV. did advance the Minorites An. 1294. Friers have no truth the University of Paris had a meeting against them the Bishop Ambianensis had the Semon his text was The Lord is near unto all that call upon him in truth There he declared a three-fold truth of life of doctrine and of righteousness The Friers have none of these not of life for their hypocrisie is notorious not of doctrine because in words they teach pleasant things but they carry gall in their hearts not of righteousness because they usurp the charge of the office and Benefice of others the Priests 23. We have often heard how the Popes were busie to send Christian The loss of the Christian conquest in Asia Princes into Syria their aim was the enriching and enlarging the See of Rome and the event was the shedding of Christian blood The particular exploits fill up volumes but the general may be understood partly by what is touched already I will summarily add an example or two more In the year 1220. when Pope Honorius had excommunicated the Emperor many Princes and Bishops went thither The Pope's Legate Pelagius would be General Commander wherefore John King of Jerusalem withdrew himself and his Army and these fresh Soldiers would not be marshalled by a Bishop Then the Legate seeing he could do nothing without the presence of a King sent Letters intreating him to have compassion on the Christian Army The King as a wise man saith Io. Naucler generat 41. considering howbeit it was not honorable that such affairs should be managed by Priests yet to satisfie the commands of the Roman Church he gathereth the Christians in Syria and marched to Damiata When he was come his advice was that it was not expedient at that time to go into the fields because about that season Nilus is wont to overflow The Legate was impatient of delay and threatened them all with excommunication who would speak in the contrary The Army was about 70000. men The Sultan would not fight but stoppeth their passage until Nilus did overflow the Land and the Christians were brought into that extremity that they could neither continue nor march and so were forced to quit Damiata unto the Sultan if he would let them return to Aca and Tirus and he to satisfie their superstition gave them a piece of Christ's Cross which he had brought from Jerusalem The Venetians Genoways Pisanes and others within the Town hearing of this agreement refuse to give over the Town and the Army did threaten them to deliver Aca unto the Saracens if they would not leave Damiata according to the agreement now many of them had their families in Aca so Damiata was lost After the loss of Tripolis Beritus Tirus and Sidon Pope Nicolaus the IV. stirreth up the Christians to go unto the defense of Ptolemais but they had no government nor discipline and so did more harm then good for the Patriarch of Jerusalem the Masters of the Templarii Hospitalarii and Teutonici and the Kings of Cyprus and Sicily strove for the command and when they were at this dissention the Sultan invadeth them and they left it 196. years after it was conquered by Godifrid saith Io. Naucler gener 44. and of all the purchase then no place was in the power of Christians but Cyprus and Cilicia 24. The Christians could not prevail against the Turks yet God stayed Of the Tartars the Infidels that they could not make new invasions against the Christians at that time for the Scythians or Tartars came out of the North like grasshoppers for multitude saith Nic. Gregoras and Matth. Parisien saith in infinite multitudes they divide themselves in their own countreys the one party went against the Turks in Asia about the year 1220. and the other under Bato saith Platin. in Innocen IV. Matth. Paris calleth him Bathchatarcan came into Europe overran Russia Polonia Bohem Hungaria c with so many and huge calamities that the like was not heard from the beginning of the world saith Matth. Paris ad An. 1241. When the Emperor Frederick went against them they fled through Bulgaria and Thracia into Asia and joyned with the other party at Iconium the Palace of the Turks Nicep Gregor as saith John Ducas Emperor of the Greeks received ten thousand of them and gave them Lands in Macedonia and Phrygia to be in readiness against his adversaries These did prevail mightily against the Turks and took many of their Lands and made up a vast Kingdom in Asia and called their Prince Chan or Cham. About the year 1250. the Cham Mango by perswasion of Hyatho King of Armenia was converted to Christian profession His Brother Chaolon conquered all the Kingdom of Persia and vanquished the Calipha of Babylon he overran all the Lands about Jerusalem but spared to come near the City at the request of Hyatho The third Cham was Mango and after him Cobila or Gobelus kept the faith and
man had told them 1. That their Counsellors were the Ministers of Satan under shew of Religion and zeal drawing them from ancient purity 2. Whatsoever those angels of Satan did advise them they should not authorise and execute And it was told them if they shall contemn this warning God shall cause them to feel here the presage of everlasting judgement Boniface believed not this until he felt it And it was told to Benedict by writing that God would shortly pull him from his seat and it came to pass for he sate not thirty five days after that And it was told them That they who glory of evangelical perfection are corrupters of evangelical doctrine by wicked lives and pestiferous preaching seeing the Friers in their Sermons do traduce them whom they do envy and flatter such as they would rob they deprave divine Oracles with false expositions impertinent applications and sophistical distinctions they omit things necessary and useful and in the spirit of Antichrist they seduce people from their ordinary shepheards they go unto all Provinces and buy the office of Inquisition and like raging divels they persecute all true believers with false calumnies furious vexations clamorous lyes and unjust punishments and yet none reproveth nor restraineth such madness All this said he I have seen among the Apostolical writings And it was contained in the same denuntiation that these false prophets had conspired against the Divine truth covenanting that none of them should touch those passages of Scripture which the Ancients had in their Commentaries expounded of false teachers but to teach the Prophets rather then the Evangelists that some of them taught that the commistion of man with man was no sin and if any of their own society do rebuke their faults he is condemned to death as superstitious or enemy of their Religion if any do appeal unto the Apostolical See not for severity of discipline but for corruption of the Gospel he is imprisoned cruelly or exiled all the books declaring the truth of the Gospel and describing their ungodliness are condemned to the fire under pretence of superstition and error for an ambiguous sentence they persecute all who would live in evangelical poverty whether without or within their order some of them do always attend the Apostolical See lest the complaints of the people come there they are like the drake and ostrich for the drake hath pleasure in waters so they in fleshly lusts and the ostrich hath feathers like an eagle but never riseth from the earth so their austerity of outward carriage is like to heavenly Religion but their hearts cleave fast to earthly ambition ..... They have forbidden all their fellows under pain of death to read the Scriptures declaring the truth and they stop the fountain of living waters from them that thirst after the water of life ...... Seeing God hath foretold those things and now hath twice denounced them although the messenger was contemned and cast into bonds he is not moved but continueth constant in the faith neither should it move thee O King to doubt of the truth of the Gospel and I know that God will cause those things to be denounced the third time unto the Apostolical See but determinately by whom and where and when I cannot tell because it is not shewed unto me and if that man whom God shall send undertake it and prosecute it with the zeal of Moses and Phinehas he will by the power of God adorn it with excellent things both old and new but if he neglect it be you assured God will within these three years bring most fearful judgements to the astonishment of the East and West c. The third denouncer was himself and at that time began the contention between the Pope and Lewis King Frederick was perswaded by these words and wrote unto his Brother James King of Arragon of all these things and received Letters from him tending much to the same purpose Mornay testifieth that both the Letters of the date An. 1309. are extant and the copies of them are full in Catal. test ver lib. 18. 4. Dante 's Aligerius a Florentine was then famous for piety and learning and an excellent Poet saith Platin. in Bonifac. VIII He wrote a book De Monarchia mundi where he proveth that the Pope is not above the Emperor nor hath any power over him he confuted that which was called Donatio Constantini that the Emperor neither gave such a gift nor could give it He derided the comparison of the Pope to the Sun and of the Emperor unto the Moon and averred contrarily that the Pope hath his priviledges from the Emperor In a Poem of Paradise in the Italian tongue he complaineth that the Pope in stead of being a shepherd is become a wolf and driveth Christ's sheep out of the right way that the preaching of God's Word is omitted and vain fables of Monks and Friers and Decretals are most heard the flock is fed with the winde He saith The Pope is the whore of Babylon and the Patriarchs or Cardinals are the towers of it in old time the Church was persecuted by the sword but now by famine for the bread which was gave for her nourishment is taken away I. Fox in Act. Mon. 5. Robert a French man by name and Nation a Franciscan by profession the longer he was in that order he loved the Friers the worse he lived about that time A Treatise under his name is printed with the Prophecies of Hildegrandis In the sixth Chapter he speaketh in the name of God unto the The Pope is an Idol Pope saying Who hath set this idol in my seat to rule my flock he hath cars and heareth not the voice of them who go down mourning into hell he hath eyes and seeth not the abomination of the people and the Bacchanal excesses of their pleasures how great evil doth this people before me neither will he see them unless he see a treasure ...... Wo to the Idol who shall be equal unto this Idol on the earth he hath exalted his name saying Who shall controle me ...... they who ride on horses do serve me what was not done unto my Predecessors is done unto me c. This was his exposition of that in Zech. Wo to the Idol shepherd In chap. 1. and chap. 12. Some prophetical visions he describeth the Pope under the name of a serpent who exalteth himself above measure oppressing the small number of godly men and hath many false prophets about him to obscure the name of Christ and advance the name of the serpent only Again he saith I was praying on my knees mine eyes being lift up to Heaven and I saw an high Priest clad in white silks before me his back was towards the East lifting up his hands towards the West as Priests are wont at the Mass his head appeared not and as I marked more attentively whether he had an head I saw his head withered and
and tokens of bondage and have no Land in Scotland unless they shall dwell in it and if they will not dwell there the Scots should give them for their present possessions 30000 marks of Silver All this time the English were not of one accord for the King followed the counsel of Spencer Earl of Arundel the other Nobility caused the King to banish him but the next year he was restored to the great disturbance of the Kingdom at last they conspire to imprison the King and Hugh Spencer suffered death Tho. Cooper 2. When King Robert came to great age he ordained in Parliament his Successors to wit his Son David a child of eight years old which was espoused to Johanna Daughter of Edward the II. and if he should die without childe he ordained his Son in law Robert Stuart to succeed After he had exhorted the Estates to keep amity and unity he gave them three counsels 1. To beware that the Isles Aebudes be never given unto one man 2. That they never hazzard all their strength in one fight with the English 3. That they make not long truce with them After him Thomas Randolf Earl of Murray was chosen Regent of Scotland he was a good Justiciary and by no means would spare thieves and robbers So that when a Gentleman came from the Pope's Court and thought himself secure because he had obtained the Pope's pardon Thomas caused to apprehend him and said The pardon of sin belongeth unto the Pope but punishment of the body is in the King's hand Buchan lib. 9. 3. An. 1328. Charls the IV. King of France died without children then The title of England unto France Edward the III. King of England his Sisters Son claimeth the Crown of France as nearest Heir The French prefer Philip de Valois the Uncle's Son and they exclude Edward by a Law which they call Salica excluding women from succession At the first when the Estates of France had received Philip Edward did him homage for his Lands in France but when he was denied of a just demand wars began between these two Nations which ceased not altogether until the year 1495. as Tho. Cooper sheweth or rather until the days of Queen Elizabeth for sometimes the French prevailed and sometimes the English even so far as to be crowned at Paris and held Parliaments and had Deputies governing France Sometimes were truce of thirteen years or of ten years but never an absolute peace before Queen Elizabeth In the year 1393. the King of Armenia came into France and shewed how the Turks and Scythians were not only oppressing Hungary but were aiming at the conquest of all Christendom and in the mean time Christians were devouring one another with such words he perswaded both the Kings into a truce for four years Frossard Hist lib. 4. But I leave Civil affairs and return unto the Church 4. In the year 1306. an English Eremite preached at Pauls in London that some Sacraments that were then in use in the Church were not of Christ's institution therefore he was committed to prison Io. Bale ex Io. Baconthorp in Sent. lib. 4. dist 2. q. 1. 5. That John Baconthorp wrote on the Sentences where he followeth the truth in many things especially he refuteth sundry subtilties of Io. Scotus as Baptista Mantuanus hath marked Iste tenebrosi damnat vestigia Scoti Et per sacra novis it documenta viis Hunc habeant quibus est sapientia grata redundat Istius in sacris fontibus omne sophos He wrote de Domino Christi where he proveth that the highest Bishop in every Kingdom should be under Princes Bale Cent. 4. sect 82. 6. Richard Primate of Ireland alias Armachanus was his disciple and taught the same doctrine he translated the Bible into Irish In a Sermon at Paul's Cross in London An. 1356. he said In the estate of innocence none had been a beggar therefore according to that estate unless the law of necessity do press men none desireth nor should be a beggar as neither was Christ willingly a beggar the Law also forbiddeth it Deut. 15. There shall not be a beggar among you He discovered the hypocrisie of Friers in that though they professed poverty yet they had stately houses like the Palaces of Princes and more costly Churches then any Cathedral more richer ornaments then all the Princes more and better books then all the Doctors they had Cloisters and walking places so stately and large that men of Arms might fight on horse-back and encounter one another with their spears in them and their apparel richer then the greatest Prelates These Sermons are extant The next year he appeared before Innocentius the VI. and some of the four Orders of Friers appeared against him and he proved his propositions stoutly and manifestly against them that in many respects they had lest their first rules but saith Walsing in Edwar. III. the English Clergy sent not unto him according to their promises but the Friers wanted not plenty of money and so lite pendente before the cause was decided the Friers obtained a confirmation of their priviledges Armachanus died there at Avenion and was canonized 7. William Ockam was a disciple of Jo. Scotus but he became adversary of his doctrine he was the Author of the Sect of Nominales whereby new occasions of controversies arose to withdraw men from the study of faith He was a follower of Pope Nicolaus the V. and therefore was excommunicated by Pope John Then he thought it more safe to live under the Emperor's protection and he said unto the Emperor Lewis Defend me Caesar from the injury of the Pope by thy sword and I will defend thee by the word by writing and invincible reasons and so they did so long as they lived He wrote a Compendium Errorum of Pope John the XXII and a dialogue between a Clark and a Soldier wherein he handleth these questions 1. Whether Ockam's questions the Pope hath any primacy by right from God 2. Whether Peter had any primacy or was ever Bishop of Rome 3. Whether the Pope and Church of Rome may err Concerning the Emperor he discusseth 1. Whether one man may discharge the offices both of Priest and Emperor 2. Whether the Emperor hath his power from God only or from the Pope also 3. Whether the Pope and Church of Rome have any power from Christ to commit any jurisdiction unto Caesar and to other Princes 4. Whether Caesar after his election hath power to rule the Republick 5. Whether Kings anointed by a Bishop receive any power from him 6. Whether these Kings be any way subject unto their anointer 7. Whether the seven Electors give as great authority unto the elected Caesar as succession giveth unto other Princes c. All which he disputeth on both sides and concludeth always against the Extravagants He wrote also against Pope Clemens and calleth him an Heretick the Antichrist an hater of Christian poverty a foe of the Common-wealth an
enemy of the most Christian Nation c. Morn in Myster pag. 451 465. In Dialog par 2. tract 1. lib. 3. cap. 16. he saith The books of Judith Tobias and the Maccabees Ecclesiasticus and the book of Wisdom are not for confirmation of any matter of faith the Church readeth these two Ecclesiasticus and Wisdom for edification of the people in manners but not for confirmation of points of faith Ibid. par 1. lib. 5. cap. 25. he saith A general Councel is a part of the universal Church but is not the Church universal therefore it is vain to say that a general Councel cannot er against the faith And cap. 28. If a general Councel shaller yet some Catholicks shall remain which either privately or publickly as shall be expedient shall be bold to defend the Orthodox faith ..... for God is able of stones that is of the unlearned Laicks despised poor ones and distressed Catholicks to raise up children of Abraham And lib. 6. cap. 84. Councels are not called general because they are called by the Pope ..... if Princes and Lay-men will they may be present in the general Councel and deal of matters treated therein In Prolog compend error he saith Alas the time of which the blessed Apostle prophesied when men will not suffer wholesome doctrine ..... this prophesie is altogether fulfilled in our days for behold many pervert the holy Scriptures deny the sayings of the holy Fathers reject the Canon of the Church molest persecute and bring into bondage and without mercy torment and afflict even unto death them that defend the truth so that we may rightly say of our times which Daniel long since pronounced Iniquity hath gone from Babylon from the Elders and Iudges which seemed to govern and rule the people for many that should be pillars in the Church of God and defend the truth of God even unto blood cast themselves headlong into the pit of Heresies In the same Prologue he submitteth his writings unto the censure and correction of the Church but he addeth of the Catholick Church and not of the malignant Church 8. Brigida or Brigitta was descended of the blood royal of Scotland Ph. Morn in Myster pa. 480. another then she which was in the days of S. Patrick about the year 520. she was married unto the King of Sweden a most devout woman saith Platin. and canonized as a Saint and Prophetess Being perswaded by the Friers with the same of Rome she went thither in the days of Pope Urban the V. hoping to finde great comfort there but in her revelations she calleth the Pope a murtherer of souls a destroyer of Christ's flock more abominable then the Jews more odious then Judas more unjust then Pilate worse then Lucifer She saith His seat is to be drowned like an heavy stone and his assessors were to burn in fire and brimstone unquenchable She rebuked the Bishops and Priests that through their default the doctrine of Christ was not preached yea it was abolished and they had changed all the commandments of God into two words Give money In the end she saith she heard the Virgin saying to her Son Rome is a fertile Land and Christ answered It is so but of tares she saith also that her coming to Rome was to cast away rather then confirm the opinion that she had conceived of it These revelations have been often printed 9. Thomas Bradwardin was a Fellow in Merton Colledge of Oxford and afterwards Chancellor of London and commonly called The profound Doctor about the year 1330. he had many disputes with the School-men against the errors of Pelagius and reduced all his Lessons into three Books which he entituled De causa Dei He beginneth thus I have been solicited earnestly by the petitions of great and many men that what I had spoken only by voice in disputes concerning the cause of God against Pelagius and concerning the power of causes I would tie it unto durable writ but here are two things as the lovers of God do provoke and encourage me into the cause of God so the friends of Pelagius being far more in number do hinder and terrifie me for which I speak not without inward sorrow of heart as of old eight hundred and fifty Prophets of Baal were against the one Prophet of God and innumerable people did cleave unto them so it is now in this cause How many O Lord fight now with Pelagius for free will against thy free grace and against Paul the spiritual Soldier of grace how many do to day despise free grace and proudly think that free will is sufficient to salvation or if they do use the word of grace they do but perfunctoriously feign it to be necessary but they boast that they deserve by the power of free-will to be what they are salvation seemeth unto them to be not a free gift but a bought good because O God Almighty these wilde men presuming of the power of their free will refuse the aid of thy working in their workings and say with those Depart thou from us Moreover Lord how many advance the liberty of their own will and will not serve thee or if they confess with their lips that thou workest with them yet with these thy proud and hateful subjects they will not have thee to reign over them yea and prouder then Lucifer they are not content to be equal with thee King of Kings but most impudently they would reign above thee for they fear not to say that their own will goeth first in action as the Lady and thou followest as the Servant ...... O Lord my God I cannot think it without sighs how many and great Judges endeavor carefully to absolve and reconcile the Pelagian errors that were condemned in ancient times and banished out of the bounds of all the Church how many presumptuous advocates plead for them how many damnable proctors they procure on their side how many not having two arguments of any art do turn to killing arguments and at least to advance the cause of Pelagius attempt to cast down thy cause with their cries horrors reproaches vice laughter and gesture how many and how innumerable people favor them for almost all the world goeth after Pelagius arise Lord judge thine own cause Then he sheweth how he was comforted in a vision or dream that by the grace of God he should prevail against Pelagius And a little after he addeth With how many martyrdoms with The beginning and progress of Pelagianisin how many wounds did the holy Fathers cut down the wood of the Pelagian heresies and how many venomous branches do still spring and wax out of these old roots As it was so it is yet for first when their Arch-Heretick Lucifer would not be under and with God Michael threw him down then arose Cain thinking that a sinner is not justified of God freely by grace given freely but by his antecedent merit when he in the just judgement of God was
and Lordships and if any wise man gain-say the open errors of Antichrist and teach men to give their alms to poor needy men to escape the pains of Hell and to gain the bliss of Heaven he shall be imprisoned as a man of unchristian belief and traitor to God and Christian Kings and Lords And whereas King Hezekiah was busie to cleanse God's house and put away all uncleanness from the Sanctuary ..... some Christians Lords in name and Heathens in conditions defile the Sanctuary of God and bring in simoniacal Clarks full of covetousness and heresie and hypocrisie and malice to stop God's Law that it be not known and kept or freely preached and some Christian Lords keep many Prelats and Curats in their Courts and in secular offices openly against God's Law and mans and withhold them from their ghostly office and helping of Christian souls ...... let these unwise Lords know that Eli the Prophet one only had the truth of God and King Ahab with 850 Priests and Prophets of Baal had the false part and after Micheas one alone Prophet of God had the truth against 400 Prophets of Baal that counselled Achab to war to his own shame and death so now a few poor men and Idiots in comparison of School-Clarks may have the truth of holy Scripture against many thousand Prelates and religious that be given to worldly pride covetousness simony hypocrisie and other fleshly sins and the rather seeing poor men desire only the truth and freedom of the holy Gospel and Scripture and accept mans law and ordinances only in as much as they be grounded on holy Scripture or good reason and common profit of Christian people ...... But it is to be feared full sorely that Kings and Lords now have been in the former sins of Manasses God grant that they repent verily and make amends to God and man as he did in the end And near the end of that Chapter he saith Now in England it is a common protection against persecution of Prelates and some Lords if a man be accustomed to swear needless false and unadvised oaths by the bones nails and sides and other members of Christ and be proud and letcherous and speak not of God's Law and reprove not sin about him and to abstain from needless oaths and not lawful and to reprove sin by way of charity is cause enough why Prelates and some Lords slander men and call them Lollards Hereticks raisers of debate and treason against the King ...... How much blood have Lords shed in wars for pride and covetousness by counsel of false Prelates Confessors and Preachers it passeth mans wit to tell fully in this life but of shedding blood and slaying poor men by withdrawing alms and giving it to dead stocks or stones or to rich Clarks and feigned religious were to speak now if a man had the spirit of ghostly strength now men kneel and pray and offer fasts to dead Images that have neither hunger nor cold and despise beat and slay Christian men what honoring of God is this c. The Bishops and Friers could not endure such doctrine but so long as Edward the III. lived he was safe for that King loved him and as some write the above named Acts were by his information máde against the Pope and Prelates when the King became old and unable his second Son John Duke of Lancaster was Regent for the King 's eldest Son was dead and his Son Richard was yong he approved the doctrine of Christ which Wickliff did teach so did Henry Percey Lord Marshal William Rigge Chancellor of the University and many more of account Simon Langham Arch-Bishop of Canterbury summoned him to appear at Lambeth An. 1376. The Duke of Lancaster went with him and the contention was great yet nothing was done against him at that time In the beginning of the reign of Richard the II. John the Regent and the Lord Marshal gave up their Offices then the Bishops thought to have the more advantage against Wickliff Nevertheless he continued preaching 1. The holy Eucharist after consecration is not the body of Christ but figuratively or sacramentally 2. The Church of Rome is not the head of all Churches nor had Peter any more power given him by Christ then any other Apostle had 3. The Pope hath no more power of the keys then any other within the order of Priesthood hath 4. If God be temporal Princes may lawfully and justly take their temporalities from Church-men sinning habitualiter 5. The Gospel is a rule sufficient by it self to rule the life of all Christians here c. These and such other Articles were brought to Pope Gregory the XI by him and twenty three Cardinals they were condemned as heretical And the Pope sent his Bulls unto the University to Simon the Arch-Bishop and unto the Bishop of London that they should apprehend the Heretick as he spoke he wrote also unto the King to assist the Bishops A convocation was held at Lambeth where Wickliff appeared professing himself to be a true Christian he explained the Articles and he denied some to be his assertions saying they had wrested his words At that time whether the Queen-Mother had discharged the Bishops to do him violence as some write or that the Londoners took his part as others say or both he was dismissed only they charged him that he should preach no more of that doctrine The Schism of the Antipopes gave some respite unto Wickliff and Simon was slain in a dissension between the Nobility and the Commons His Successor William Courtney was more fully against him and prevailed so with the King to banish him and in the fifth year of the yong King procured an Act that Hereticks as it pleased them to speak should be imprisoned until they justified their cause This Act mentioneth great numbers of them throughout all the Kingdom convening to Sermons in Churches Church-yards Market-places and other places where are great assemblings of people Philip Repington a Batchelor of Divinity had been summoned for the same doctrine but after this Act he forsook it and became Bishop of Lincoln and a cruel persecutor of the truth which he had professed John Ashton also fell away Nicolas Herford another Batchelor made his appeal from the Bishop unto the King and his Council but William caused him to be apprehended and imprisoned he escaped and continued preaching as before John Wickliff in the time of his banishment wrote unto Pope Urban a confession of his faith wherein he affirmeth that seeing the Bishop of Rome calleth himself the Vicar of Christ of all men he is most bound to follow the Law of Christ in the Gospel since the greatness among Christ's Disciples consisteth not in worldly honors but in exact imitation of Christ in life and doctrine and he advised the Pope to leave unto the Secular Powers all temporal rule as Christ did and he prayed that he and his Cardinals might follow the Lord Jesus and faithfully teach
his flock But the Pope of Rome was so busie against the Pope of Avenion that neither of them had leasure to attend such matters and Wickliff did return It happened that he became sick and there was little hope of his recovery the Friers sent four of their Order and four elder men unto him and wished him then in the hour of his death to recant his former opinions He desired his friends to set him up and then said with a loud voice I shall not die but live and declare the most wicked facts of Friers they left him with confusion and he did recover and wrote a Treatise against the Order of Friers of which Treatise Doctor James maketh mention in his Book called Wickliff's conformity to the Church of England An. 1382. they assembled a Convocation against him to condemn his Doctrine and Books in the very hour of their first meeting all England was shaken with an earth-quake that all who were assembled thought it expedient to surcease for that time At last he died in peace in Lutterworth where he had been Parson An. 1387. Such a God is the Lord that whom he will keep nothing can hurt John Bale hath a catalogue of his Books in five full pages and Aen. Silvius in Histor Bohem. testifieth that more of his Books were extant than of Augustine The late Papists do impute many errors unto him and so did the Councel of Constance but others have cleared him of those imputations especially the above named Antiquary Doctor James And that the reader may see the falshood of those criminations this is one that he condemned all oaths therein savoring of Anabaptism But by the testimony which I have cited out of The path-way it is clear that he speaketh of customary and false swearing and in that same Chapter he saith that to swear by any is the honor of God alone and therefore it is Idolatry to swear by any Saint or creature and by this one instance it may be judged of others The Councel of Constance ordained to take up his body and burn it and so the English Prelates took up his bones forty and one years after his death to burn them such was their rage against the professors of truth At that time happened a rebellion in Ireland Richard A prank of the Bishops the II. went to suppress it while he was there Thomas Arundel Arch-Bishop of Canterbury and the other Bishops stole away the hearts of his subjects from him because he had hearkened to the doctrine of Wickliff and perswaded them to advance Henry Earl of Derby to the Crown to the end that both they might be rid of such a Soveraign and have a King for ever obliged to authorise their bloody designs against God's people but all their treason and cruelty could not smother the truth It is bitterly enough marked saith Io. Bale Cent. 6. 25. in Appen that the Earl of Salisbury despised confession Many were called Lollards and the Popish Sacraments at his death Sir John Montague threw down all Images within his Lands John Purvey wrote Books in defence of his Master's Lessons he wrote a Commentary on the Revelations where he saith Seven years are past since the Pope of Rome was generally made known to be the Antichrist to wit from the year 1382. Behold how God bringeth light out of darkness I had not written such things against Antichrist and his Prelates if they had not imprisoned me lest I did speak against them There he applieth all the prophesies concerning Antichrist and the Whore unto the Pope and his Court. The Arch-Bishop had imprisoned this Purvey and by cruel torments caused him to recant seven godly Articles at Paul's Cross but when he was at liberty he spoke more boldly and accused the Pope for denying that the Word of God is sufficient to salvation without the Decrees and Decretals He said also Spiritual men write Books against the Pope and these Books are either hid or burnt nor is any man suffered to preach but which are devoted unto the Pope and good men are drawn into prison but said he more Books and more vehement shall be written against the Pope For these and such other things Henry Chichelay Successor to Thomas imprisoned him again An. 1393. Walter Bruite was in question before the Bishop of Hereford and delivered a book yet extant saith Geo. Abbot against Hill in answer to the first reason in the Register of that Diocy wherein he wrote these and many such positions Bread remaineth in the Sacrament after the consecration the Pope is the Antichrist nothing is to be believed as necessary to salvation but what may be confirmed by Scripture the City described in Revel 7. is Rome justification is freely by Christ alone miracles now are no assurance of truth infants dying before baptism are not therefore condemned auricular confession is not prescribed in the Scriptures the Canon Law is ill grounded the numeral letters of DVX CLERI make up the number 66â— worship of Images is Idolatry that men are not rashly to be reputed Saints the Pope hath no power beyond other Saints nor is the head of the Church Papists mistake the keys of binding and loosing the Pope deceiveth men in his pardons absolution is to be sought at the hands of God only Priests use vain prayers in the Mass exorcisms and holy water are unlawful Priests do sin who bargain to sing for the souls of men departed religious men and women are the devourers of widows houses selling of Orders and Dirges is naught the Pope is the Beast with the two horns like the Lamb while he challengeth the double sword temporal goods may be taken from the Clergy offending The same Author loc cit sect 25. saith Yea so far was the Doctrine of Wickliff spread the Pope Gregory XI in the year 1378. did direct his Bull to the University of Oxford against the Doctrine and Articles of that learned man even Rome it self ringing of his opinions in that University neither did his followers die when he died but long after that Pope Gregory the XII did direct another Bull to Oxford in which he useth the same words which his Predecessor had that is that Wickliff did follow the doctrine of Marsilius of Padua and of John of Gandune of unworthy memory Which speech is worth the marking saith Abbot to shew that this man had his predecessors The Copy of this latter Bull is to be seen in a Book which that worthy lover of Antiquities Mr. Hare gave to our University saith he 13. In time of the rebellion against King Richard amongst all the Bishops only Thomas Merks Bishop of Carlile was for him In the Parliament they were not content to depose him but were devising more mischiefs against him Then said Thomas None here present is worthy to pass his sentence on so worthy a King whom they have obeyed as their lawful Prince full twenty two years this is the part of traitors cut-throats
Indulgence unto all who would aid him in his Wars John Huss writ against the impiety of these pardons and the people being so informed spoke also against them and called the Pope the Antichrist who durst proclaim Wars and take the Cross on his shoulders against the Christians The Magistrates imprisoned some for such speeches but the people joined and forced the Magistrates to let the prisoners go except three that were privily beheaded in prison when the people saw the blood running out at the dores came and took away their bodies and buried them honourably and cried These are Saints which have given their bodies for the testimony of God They buried them in the Church of Bethleem as the Relicks of Martyrs saith Aene. Sylvius in Histor Bohem. cap. 35. The other party being more wealthy and therefore fearing the Pope were instant against him and prevailed with the King that John Huss was banished the Town The people cried out against the Prelates and Priests as the Authors of the banishment accusing them of simony adultry pride c. not sparing to lay open their vices and eagerly craving a Reformation of the Clergy The King being moved with that out-crying required greater exactions of such Clarks as were delated and known to be prophane Then the other party took occasion to complain of all sparing none whom they knew to be the enemies of John Huss So many Clarks were brought into great distress others into fear and the most part were glad to fall in at least not to fall out with the purer sort and John Huss had liberty to return unto his Church at Bethleem the people received comfort the King great gain and the Priests fell into the net which they had prepared for others But John Huss was the more accused before the Pope who directed his Bull unto the King to suppress John Huss and his doctrine Briefly for his cause amongst others was the Councel gathered at Constance to which he was summoned by the Pope and got a Safe-conduct from the Emperour that he should only answer unto such things whereof he was blamed and undoubtedly he should return into his own Country in safety He resolved to appear and affixed Letters on the dores of Cathedral Churches Parish Churches Abbeys and Cloisters signifying that he was going to the General Councel to give an account of his faith and if any man had suspicion of his doctrine he craved that they would declare it before the Bishop of Prague or if they pleased before the Councel Then An. 1414. August 30. all the Barons of Bohemia were assembled at the Abbey of St. James in Prague the Bishop being present There John Huss presented a Supplication craving this favour that if the Bishop of Nazareth Inquisitor of Heresie within that Diocy had any suspicion of his doctrine he would declare it there and he protested that he was willing to suffer correction if he deserved it Or if the Bishop had no accusation against him that they would give him a testimonial by which he being as it were armed might go the more confidently unto Constance The Bishop professed openly that he knew no offence in him and only advised him to purge himself of the Excommunication This was put in form of an Act and sent unto the Emperour with John Huss It hapned that August 27. Conrad the Arch-Bishop held a Synod with his Prelates where a Proctor appeared in the name of John Huss requiring that since John Huss was ready to give an account of his faith they or any of them who would accuse him of obstinacy should write in their names and according to the Law both of God and Man prepare themselves to suffer the like punishment if they could not prove it legally against him as he was ready to answer with God's help before the Arch-Bishop and his Prelates or in the insuing Councel Answer was made by Ulric Suab Marshal to the Arch Bishop that his Master was busied with the affairs of the King and therefore the Proctor should wait a little in some place without Court This he did but got no other answer and therefore he made protestation of his proffer and craved instrument upon the refusal from a Notary there present The History of John Huss fol. 4. October 15. John Huss took his journey being accompanied by two Noble-men John Lord de Chlum and M. Wencelat de Duba and thâ—ir followers Wheresoever he came he notified his coming by Letters affixed on most patent places craving that whosoever could impute any errour or obstinacy unto him they would prepare themselves to the Councel where he was willing to satisfie every one In all his journey he was friendly received even by Curats and Priests so that he writ in an Epistle that he had found no enemies in any place but in Bohemia And if his coming into any City was known the streets were full of people desirous to see him namely at Nuremberg the Curats came unto him and conferred with him He said He was desirous to shew his mind openly and to keep nothing secret So after dinner he talked with them untill night before some Senatours and many Citizens they all held him in singular reverence except one Doctour and one Curat who checked all that he spake although they gave no reason Stanislaus de Xnoyma a Bohemian was going to Constance to be one of his accusers by the way he died of a Feaver November 3. John Huss came to Constance and lodged with an honest Matron named Faith On the morrow the two Noble men shewed unto the Pope that they had brought John Huss and intreated that he might remain without molestation according to his Safe-conduct The Pope answered Although John Huss had killed his Brother no hurt should be done unto him during his abode there November 29. two Bishops and the Burgh-Master were sent for him to come before the Pope and his Cardinals to render some knowledge of his doctirne as he had craved and they were ready to hear He answered He was desirous to shew his doctrine not in private but publickly before the Councel and yet he would obey this demand So committing himself unto the Lord Jesus and protesting that he would rather die for the glory of God and prosession of the truth that he had learned out of the holy Scriptures then deny any part thereof he came unto the Pope's Court. There first he was questioned generally of the errors that were spread of him He answered Reverend Fathers understand that my minde is to die rather then to be found culpable of one error for this cause am I come willingly unto this Councel to shew my self ready to suffer correction if any can prove me to be in any error The Cardinals replied Thou speakest modestly and so left him with the Lord de Chlum under a guard of armed men Then they sent a subtle Monk under shew of rudeness and simplicity to intrap him by questions but the other
the Danube near unto Frioli in Italy and on the North he marcheth with Poland and Muscovy In Affrick his ditions are for the most part barren except most fertile Aegypt This Empire is now governed by twenty Bassaws of which three are in Europe the most potent is in Greece another in Hungary and the third in Temisnara in Asia are thirteen three in Affriâ—k and one in Cyprus Cumin Ventura in Relatio de Vrbe Constantinop Wheresoever they prevailed they either slue all the inhabitants or led them away in such misery that they lived so that death had been more tolerable Bathol Georgueviz lived amongst them the space of 13. years about the year 1540. and returning writ a book Deploratio Christianorum which was printed at Wittemberg An. 1560. there he saith If any man had foreknown that calamity they would rather have chosen to have died a thousand times if in any place death be mixed with life or if life be prolonged that men may be long a dying it is under the Turks the bondage in Aegypt the captivity in Assyria and exile in Babylon are light in comparison of this most grievous oppression for whether Christians do submit unto them or not it is all one if these prevail as in their promises is no fidelity so is no mercy in their victory they kill all the Nobility and scarcely spare any of the Clergy they throw down all the Churches or turn them to their blasphemous superstition leaving unto Christians old Chappels which when they decay it is permitted to rebuild for a great sum of money neither are Christians permitted to have any audible sign of assembling but only as it were by stealth to exercize their religion neither may a Christian bear Office in any Province or City nor carry a weapon if any blasphemy be spoken against Christ or contumely against a Christian he must hold his peace but if thou speak against their Mahumet the punishment is fire or if against their religion thou shalt be circumcized If a Christian on horseback do meet a Turkish Priest he must come down and with low courtesie salute the Priest Every Christian now must pay the fourth part of all his increase as well of their Corns and Bestial as of their handy-work and every Master of a family paieth a ducate yearly for every person of his family if the Parents have it not to pay they must sell their children and others are compelled to beg it or they are condemned to perpetual prison and still it is free unto the Turk to take the most handsom of the Christian children and circumcize and bring them in their Cloisters to be Seminaries of his Janizaries or guard and of his Souldiers so that they hear not of Christ nor Parents yet many of these Janizaries carry under their arm pits a New-Testament in Greek or Arabick From amongst the fairest of the Christian daughters the great Turks hath his Wives and Concubines and it is religion unto them to do otherwise So that by custom or contempt of the old Turkish blood the present Emperours and Janizaries and Bassaws are descended of the Christians Both the Christians and the Janizaries in these Provinces do heartily wish the revenging Sword of Christians to deliver them from their wofull thraldom and the Turks stand in fear of it because of such a prophesie amongst them Georgieviz de affectione Christianor The multitude of the Turks are base minded being destitute of all learning for their Laws forbid Schools and they live most by Pasturage Euphorm in Icon. animor cap. 9. This brief glance of the power and tyranny of the Turks is usefull for understanding some passages of the Scriptures as also to move others unto compassion and praiers for the Christians whose troubles we know not and to make us the more thankfull for our tranquility and liberty and more patiently to bear sickness a little penury or if it were banishment for Christ's sake c. which light things many do impatiently undergo because they know not the heavy crosses of other Christians Yea and for cleering the justice of God in all these heavy burthens of Christians it may be marked out of Nicep Gregoras and Chalcocondylas their Histories that though these Greeks were very constant both in the Doctrine and Rites of their Antients yet amongst their Nobility were manifold divisions and strifes amongst their Clergy great ambition and contention and especially they complain of the wretchlessness of the Emperours and the infinite Taxes which they exacted of the people so that many did even before the loss of Constantinople chuse to live under the Turks and the rather because at that time the Turks dealt fairly with the Christians that would come and dwell in their Towns and proffered them liberties and it was upon occasion of these grievances that some Greeks came into Italy and Germany in the beginning of that Century CHAP. IV. Of BRITAIN 1. WHilest King Richard was living in prison Henry the IV. was Crowned King of England An. 2. chap. 3. he ordained that if any person should obtain from the Bishop of Rome any provision to be exempt from obedience regular or ordinary or to have any Office perpetual in any house of Religion he should incur the pains of Praemunire And chap. 15. He gave authority unto Bishops and their Ordinaries to imprison and fine Civil power of coaction gâ—ven to Bishops who exerce it cruelly all Subjects who refuse the Oath ex Officio Here by the way I add that in the Parliament of King James An. 1610. Stat. 1. it is said Whereas the Temporal Sword was never in the Prelates power untill the 2. of Henry the IV. and then usurped by them without consent of the Commons for say They were truly Ecclesiastical yet it is against the Laws of God and of the Land that they should meddle with civil jurisdiction therefore is an Act past against it and the Oath Ex Officio In the same Parliament of Henry the IV. it was ordained that all Lollards that is who professed the doctriue which Wickliff had taught should be apprehended and if they should remain obstinate they should be delivered to the Bishop of the Diocy and by him unto the correction of the Secular Magistrate to be burnt This Act was the first in this Island for burning in case of Religion and began to be put in execution the same year 1401. and Thomas Arundel Arch Bishop of Canterbury swore that he would not leave a slip of the Lollards in the Land At that time did suffer William Sawtree a Priest William Swinderby Richard White William Thorp Reinold Peacock once Bishop of Saint Aâ—â—ph and then of Chicester Io. Fox in Acts Mon. Many errours were imputed unto them maliciously but as Ph. Morn in Myster pag. 495. shews ex Walsing in Hypodeig they held no other doctrine but of the Waldenses George Abbot contra Hill in answer to the first reason sec 25. shews that
for the remission of sins This profession of our faith is confirmed by the words of Christ which are written by the Evangelists and Holy Paul Unto this profession may be added this body of Christ and his blood should according to the institution of Christ and his Church should be taken in both kindes of bread wine in remembrance of his death and of his blood shed as he said Doe this in remembrance of mee Then this death of Christ as it is declared in the Gospel and the fruits of his death should be preached as also the hope of his blood shed as the Apostle witnesseth saying So oft as ye eat of this bread and drink of this cup ye shall shew forth the Lords death untill He come Thirdly according to the sure knowledge of spiritual truth of which the Euangelist John doth write as also for assurance of giving taking using and of truth by faith in hope as the Lord saith Take and eat Take and drinke Fourthly for the conjunct use for according to the institution and practise of Christ and the primitive Church the Priest should then administer when the necessity of believers requireth and he should receive with them as He saith Doe yee this in remembrance of mee And Paul saith The cup which we blesse is it not the communication of the blood of Christ and the bread which we break is it not the partaking of the body of Christ for wee many are one bread and one body who are partakers of that one bread and one cup. Fifthly for distinction of believers from the unbelievers and unworthy and for excommunication and rebuke of those who being defiled with the spot of vices do refuse to amend Of this saith Paul I would not have you partakers with the Devils yee can not drinke of the cup of the Lord and the cup of Devils And again he saith Put away the evill from yourselves for if any who is called a brother among you be covetous or a fornicator or an idolater or a dronkard or a railer or a thief with such a one eat ye not Behold this is our faith most Gracious King concerning the body and blood of Christ which as we are afraid to change or forsake these things which our Lord JESUS hath been pleased to testifie and for which end we doe now declare it so neither dare we add any thing unto it which the Lord of the Sacrament hath not added as also the primitive Church which followed Christ in poverty and affliction in singleness of heart hath not altered the ordinances of his law Concerning this Sacrament which our Lord through his great mercy hath ordained for love of his elect have many contentions arisen in opinions expositions and addition of sanctions or decrees so that contrary unto the intention of the Lord's institution they have furiously raged against others even to take away their lives But we for eschuing so great mischief have our refuge unto the faith of Christ even unto his words and meaning so often repeated in his word so that what He commanded to believe we do believe it simply and what He hath commanded to do we would do it faith fully truly we doe not only believe that that bread is His body which being taken and blessed and broken He testifieth to be his body but also if He had taken a stone and said This is my body we would have fully believed it Because of this our simple faith and because we will not suffer ourselves to forsake it for the opinion of men wee are called hereticks likwise for the actuall use unto which the word of Christ and his Apostles and the example of the work of the same sacrament doe invite us because we doe and use it so with upright faith in remembrance of the death of Christ wee are condemned judged worthy of prison and are afflicted for wee being tied unto Christs command and dissuaded by his forbidding doe worship him with reverence and honour due unto him and we feare to worship any other thing as him only sitting at the right hand with the Father and the Holy Ghost Wherefore gracious King let your highness understand that we do so not in contumacy or any contempt but for feare of God and in obedience unto him and wee pray that your Highness would shew compassion on us who are condemned for the faith of Christ as wee wish that the most High would of his grace be pleased to preserve and keep your honour from his wrath By the same faith we believe that the ordination of priests is truly from the high Bishop and great priest that in stead of the embassage of Christ the ministery preaching of the gospell doctrine judging offering of prayers by men thanksgivings and praises may be done unto God by them And it is from God unto men that the promise of God may be verified in hope of the received true faith and by excommunication the wicked may be debarred from that good And by the same faith wee confesse that the promises of God may be verified in hope of the received true faith and by excommunication the wicked may be debarred from that good And by the same faith wee confesse that they who intend to ordain others should follow the example of Christ and should consummate his ambassage with a right mind without respect of persons free from covetousness and simony By the same faith we declare that they which are to be ordained or promoted to higher or inferior orders should excell other believers in a godly life and faith in Christ for a lively faith sanctifieth and maketh fit unto all offices and possesseth the blessing and life for good works of an honest conversation are the garments and ornaments of a priest to the glory of the heavenly Father and example of the people and shew the vertue of the word they should also have more aboundant gifts of the Holy Spirit to wit more servent love toward Christ confidence of their own and their nieghbours salvation trust in God equity of mind a wholsome feeling of faith in a good conscience theire feet prepared unto the Gospell of peace prudence of Spirit knowledge of Gods law discerning of Spirits and the like What clerck soever by such an ordination is advanced unto the priesthood wee professe that such an ordination is a Sacrament because it is a signe of the true priesthood of Christ Jesus and of his ordination by God the Father and a forme of the ministry as of the head of his Church to offer unto God the incense of truth in Christ Wee approve that three things are necessary unto the full gradation of a presbyter first the the triall of his life faith gifts and fidelity in lesser things that are intrusted unto him another prayers with fasting thirdly the giving of power with words suitable there unto and the imposition of hands for corroboration By faith wee doe testify that marriage is a lawfull honest and
alive or other wayes put to death for the cause of religion John oecolampade in the year preceeding was retyred into a Monastery for feare of trouble but when he heard of the publick edict he set forth some Sermons and a book of Confession for which Glapio the Emperours Chapelan did threaten him mischief but he with consent of the Friers went away in safety Martin Bucer had been a Dominican 15 years at that time he left that Order and was Chaplaine unto Fredederik Prince Palatin and President of the Imperiall Councell the next year he was called to be Preacher at Landstall When Luther was lurking the Augustinians of Wittembergh put away the private Masse because it was an execrable abuse of the Lords supper and turned into a propitiatory sacrifice c. The Electour requires the judgement of the University then Justus Jonas Jo. Dolcius Andr. Carolstad Jerom Schurff Nic. Amsdorff and Phil. Melanchton approove the reasons of the Augustinians the Elector ratifieth their Act and not only dischargeth private Masses in the Cloister but in the open Church and then in the Church of the Castle Then and there also images were broken down auricular confession was forbidden both elements were delivered unto the people and Andr. Carolstad teaches that Civill courts should be ordered not by the law of man but of Moses he set forth a book of the lawfulness of Priests-mariage and against the vowes of Monks When Luther heard hereof though he did not approve all that was done and written yet he wrote unto Spalatinus August 15 Carolstad must have some liberty for he will not be content if any do oppose him Erasmus was offended that any Reformation was begun without the authority of a Generall Councell and he wrote unto Peter Barbire August 13. saying It can not be told how many and what kind of men did at the first love Luther when I had read a few pages of his books I did foresee the matter would turn to a broil I do so hate discord that even verity with sedition is unpleasant unto mee .... As I think many things are received in the Church which may be changed to the great good of Christian religion So nothing pleaseth me which is done tumultuously And in another dated August 23 he saith I wish it were true that Christiern King of Denmark said unto me while we were talking of such a purpose Gentle purges worke not but efficacious potions shake the whole body I see no good issue unless Christ himselfe turne the temerity of men into good c. Albert archb of Mentz began again to sell pardons in Hala of Saxony then Luther wrote unto him from his Pathmos Novemb. 25. threatning him that if he leave not that idol of pardons greater evils will be sent on him and if he dismisse not these which for eschuing fornication have marryed he will make known openly some things both of him and other bb which they desire to be buried in silence The Bishop returnes answer Decemb. 21. shewing that he had read his Letter with good lyking and afterwards he shall have no cause to complain of him and he will live as becomes a Christian Prince for which end he requires his prayers and of other good men seing that is the gift of God alone he can take admonitions in good part and wisheth well unto Luther for Christs cause The University of Paris sent forth their judgement against Luther's books and Ph. Melanchton opposeth it with this inscription of his book Against the famous Decree of the Parisians the apology of Melanchton for Luther Likewise Henry VIII King of England wrote against Luther in defense of the seven saeraments and the power of the Pope When Leo heard of it he sent unto him the title defender of the faith as Alexander VI. had given unto the King of Spain the title of Catholick King and I know not what other Pope did first call the King of France The most Christian King But saith Pe. Soave Luther was not dashed with authority but laying aside the due reverence of his person wrote against him with such bitterness of words as he had used against the puny Doctors and the medling of the King in this cause did not satisfy many in this controversy and as it hapneth in debates most do favour the weaker party and do much commend their weak endeavours Immediatly after the publishing of the Edict at Worms Hugh Bishop of Constance sendeth the Popes Bull and that Edict unto the town of Zurik and commandeth them to obey both the one and the other and he inveighes against Zuinglius and his followers Wherefore Zuinglius gives account unto the Senate and to the colledge of the Chanons of what he had taught and he writes unto the Bishop especially pressing that he forbeare not the priests with their concubines which wickedness saith he brings the clergy into contempt and is a very lewd example unto the people And he wrote unto the Swisers generally that they should remember a former licence which the Magistrats had granted unto the priests to have a concubine for saving the honesty of other mens wives which licence though ridiculous yet necessary for the time should be amended by turning fornication into lawfull marriage The Bishops command gave courage unto the black Friers to write against Zuinglius and he ceaseth not to defend his own doctrine he published 67. conclusions containing the summe of his doctrin and the abuses of the Clergy The Senate for removing such strife do appoint a convocation of all the Clergy within their jurisdiction against January 23. promising free liberty of reasoning unto both parties and by Letters invite the bb of Constance Curia and Basile either to come personally or to send their Commissioners There were assembled about 600. priests and as they called them Divines The Bishop of Constance sent in his name John Faber who afterward was Bishop of Vienna The Burgermaster beginneth saying It is not unknown what dissension hath arisen in the cause of religion therefore this assembly is called especially that if any can speak against these 67 conclusions of Zuinglius now made known unto them all he may now speak the same freely Faber shewes his Commission and alledgeth it was not a pertinent place nor time to decide things of that kind which appertain properly unto a Generall Councell and the Pope and Princes have agreed that one shall be called shortly Zuinglius said as Pe. Soave reports that is but a trick to deceive people with vaine hope and to keep them in grosse darknes it were better in the mean while to search some particulars that are sure and undoubted by the word of God and the received custom of the Church untill a more copious clearing of doubts come by a Councell When Faber was urged again and again to shew what he could speak against that doctrine of Zuinglius he said I will not deal with him by word but I will confute
Councel for a long time and many things are to be reformed both in the clergy and laity the Emperour will deal with the high Bishop that a Councel shal be summoned within a half year and begin within a year after Unto this decree the Duke and his collegues after consultation reply by his Lawier Pontan They do not acknowledge that their Confession was refuted by testimonies of the Scriptures as they would have demonstrated if a copy of that which is called a refutation had been given them and so far as they could remember by their hearing of it read they have written a reply which if the Emperour will be pleased to read he shall finde that their religion is sure and unmovable And where as they are commanded to print nothing nor change any more they will do nothing whereof they may be justly accused As for Anabaptists and such as despise the sacrament of the altar none such have place within their jurisdiction And because the decree containes sundry things of weight they crave copies of it that at the time they may give the more advised answer They do present the Apology but Caesar would not accept it and the next day he threateneth them sharply if they do not obey the decree So these Princes went away leaving their Deputies behind them and having craved and obtained leave When they began to treat in the Diet concerning the warrs these Deputies do in name of their Principals promise to contribute their aid against the Turks if peace shall be granted unto religion About the first of October a sharper decree was read against the Cities which had given-in the other Confession Finally a third decree concerning religion was read to this sense Caesar ordaineth that they shall not be tolerated which teach of the Lords Supper otherwise than hath been received heretofore Let nothing be changed in private or publick Masse Let children be confirmed with oil and the sick be anointed with consecrate oil Images statues should not be removed and where they have been taken away they shall be set up again Their opinion which deny the free-will of man may not be received for it is beastly and contumelious against God Let nothing be taught which doth any way empaire the authority of the Magistrate That opinion of justification by faith only shall not be received Keep the sacraments in their place number as before Keep still all the cetemonies of the Church all the rites the manner of buriall and such others Priesthoods Vacant shall be bestowed on qualified persons the priests and Church-men that are married shall be deprived of their Benefices which shall be bestowed on others and if any will put away his wife and crave absolution at the will of the Pope the bb may restore such and all others shall have no refuge but be exiled or suffer other deserved punishment Let the life of priests be honest their cloaths comely and eschue all offense ..... Briefly in the matters of faith and worship of God let nothing be changed whoever doth contrarily shall underly the danger of body life and goods Jo. Sleida Lib. 7. These decrees were grievous unto many namely Melanthon gave himself to weeping being pensive not so much as he professed for himself for he knew what he believed as for the posterity When Luther understood this he conforts Luther's Consolatory unto Melanthon him by Letters That seing it is not the cause of man but of God all the burden should be cast on him why then doest thou said he afflict and torment thyself feing God hath given his Son for us why do we tremble or feare why do we sigh is Satan stronger then God will he who hath given so great a benefite forsake us in lighter matters why should we fear the world which Christ hath ouercome if we defend an ill cause why do we not change if the cause be just and pious why do we not trust to Gods promise certainly Satan can take no more from us but our life but Christ reigneth for ever under whose protection Verity consists he will not faile to be with us untill the end If he be not with us I beseech where shall he be found if we be not of his Church do yee think that the Bishop of Rome our adversaries are of it we are sinners indeed many waies but Christ is not a liar whose cause we have in hand Let Kings and Nations â—reat foame as they please he that sits in heaven shall laugh them to scorn God had maintained his cause hithertils without our Counsell and so he will do unto the end ..... As for any agreement it is vain to look for it for neither can we deprive the Bishop of Rome nor can the true doctrine be in security while Popery shall endure If they condemn our doctrin why seek we an uniformity if they allow it why maintain they their old errours But they condemne it openly where fore it is but dissimulation falsehood whatsoever they go about In that you will have the Lords Supper communicated wholly and give no place to them which hold in indifferent you do well for ..... They cry that we condemn all the Church but we shew how the Church was violently oppressed by tyranny and therefore is to be excused as the Synagogue was to be excused when under the captivity of Babylon they keeped not the law of Moses seing they were prohibited by force Ibid. XXVIII When the Protestants understood that the Pope had written The prostants writ to forrein Kings 1531. against them unto severall Kings they in Febr. 1531. assemble at Smalcald and send their Letters unto the same Kings shewing that it was an old complaint of good men that they were traduced by their enemies as Nic. Clemangis in France Jo. Colet in England c and where as now they are traduced by their enemies and they declare what was done at Ausburg they are guilty of none of these crimes that are layd unto their charge as they doubt not to cleare themselves if there were a free general Councel and especially it is grievous unto them that they are said to condemn Magistracy and lawes ..... and they entreat them that they would not believe such calumnies and to entreat Caesar that for the good of the Church he would call a godly and free Councel in Germany where such controversies may be lawfully debated and defined rather than put them to fire and sword The King of France returnes them answer thanking them for emparting such a business rejoicing that they did purge themselves of the objected crimes and allowing their demand of a Councel as necessary for the good not of Germany only but of the whole Church To the same purpose writes the King of England and addeth that he earnestly wishes there were a councel and that he will interceed with Caesar for peace At that time many Protestants were summoned to appear before the Chamber of
have three of the best churches for the Masse and the Bishop granted liberty unto the people to follow either the Romish or the Protestant Religion as they will So after the Masse had not been seen in that town the space of 20. years it was begun again at the first time was a frequent concourse of people especially of the young folke they wondered to see men with shorn crounes and strange habites to sing and reade what they understood not to set up torches at midday to burn in cense to use such gesticulations sometimes bowing their knees somtime stretching forth their hands somtime folding them somtime crying aloud somtime mumbling standing now in one place and then in another to eat the bread alone and drinke the wine so that not a drop wes left in the chalice to wash their hands to kisse the altar and the images c. After noone a priest went to preach in the high Church a young man made some noise a sergeant threatneth him all the boyes runne together to save him the priest seeing the fray leaveth the pulpit and flyeth report is carryed unto the Magistrates when they came into the Church the multitude was gone The next day the Senate sent unto the Chapter to excuse the matter that it was done only by boyes and they would have a care that the like shall not be done The Chapter will not accept the excuse but runne unto the Bishop dwelling in his house called Tabernae without the town he complaines unto the Emperour who ordered the Bishop to begin again and the Burgermasters to be present for preventing any more tumult Osiand Epit. Cent. 16. Lih. 2. Cap. 73 76. Maurice Duke of Saxony returning after the Diet unto Leipsich presseth his people with the Interim they require a conference with the Divines of Wittembergh and had severall meetings in sundry places the last was at Leipsich they were unwilling to change their Religion and they stood in awe of Caesar'â— wrath and they consulted upon a middle course that if they shall yield in some indifferent things the Emperour will accept their obedience and will not persecute them While they sift the Interim for indifferent things they patch up a new modell of doctrine also and did not consider the scandals which did arise thereupon for many of the people hearing that such things were called Indifferent did think and say All Religion is indifferent and they had erred before in their zeall and all Popery may be restored On the other side the Papists said All Protestants will return if they be pressed with authority I adde some instances of their indifferent doctrine 1. A man is chiefly just and accepted before God by faith for the Mediators sake we will not strive for the particle only faith 2. God worketh not in men as in a block but so converts that in understunding persons he wil have some action of the will which accompanieth his efficacy 3. we will not contend for the number of Sacraments all the Sacraments may be accepted cum sano intellectu 4. all Ministers may be subiect unto the highest Bishop and unto inferiour bb administring their office according to the commandement of God or unto edification and not destruction that is sayth Osiander we wiil take wolves to be shepherds if they will not devour the sheep but lead them faithfully into wholesom pasturage c. Magdeburgh and Breme would not accept the Interim and albeit Duke Maurice the Elector of Brandeburgh the Duke of Brunswick Meckelburgh and others went against them in armes and beseeged Magdeburgh they would not accept it when they had received a foyl they by a published write declare that their losse was not so great as it was called God had put them to a tryall but they were confident of his helpe and howsoever it shall please Him to dispose of them they will rather die then return to Antichrist or receive the decree of Ausburgh and they entreat all Christians that they would not fight against them in such a cause but rather aid them in such extremity They endured such strait difficulties the space of thirtien months untill another variance hapned betwitxt the Emperour and Princes These troubles for the Interim continved above two years howbeit I have joyned them together that I might carry-on the most publick affaires of Germany some particulars were also then remarkable of which I give a touch XXXVII In the Diet at Regensburgh An. 1534. the Emperour and Troubles at Colen for Reformation the Popes Legate did enioyn all the bb to endeavour a holy reformation of their clergy within their severall jurisdictions Herman Elector of Colein sent for Bucer and Caspar Hedio preachers of Strawsburgh he ordered them to preach in Bonna his See and to write the articles of Christian Religion He sent aâ—so for Ph. Melanthon and Jo. Pistorius a Preacher of Hassia He recommendeth the Articles unto his clergy of Colein to consider them These do urge the Bishop to remove these new Preachers and crave a time to aduise upon the articles The Bishop telleth them He is ready to remove them if they can convince them of false doctrine or of wicked conversation They write a contrary book and in the preface they say They would rather live under the Turk then under a Christian Magistrate attempting a Reformation and they raile against Bucer Bucer offereth to defend his doctrine by disputation When the Emperour understood of this he writes unto the Senate of Colein and commandeth them that they suffer no alteration in Religion and the Pope wrote lykewise commending also the clergy that they had resisted their Bishop and exhorting them to continuance The Emperour comes with a train of Spanjards to Bonna and causeth all the Preachers to be removed for the clergy made appellation from the Bishop unto the Pope and Emperour The Bishop declared that their appellation was not to be regarded seing he craues nothing but as it becomes a godly Bishop and he refutes all their criminations In the year 1544. the Clergy do presse the people and the inferiour bb and Universities throughout the province to subscribe their appellation and they cast out so many of their number as would not subscribe The appellation is sent unto the Emperour and to Rome In the year 1545. the Emperour summoneth the Bishop to appeare within thirty daies or to send his proctour to answer unto these accusations July 18. the Pope summoneth him to appeare at Rome within 60. daies and citeth also some of his accusers In the year 1546. Aprile 16. the Pope excommunicates and deprives the Bishop of his priesthood and Benefice The bb of Leodium Utrecht and the University of Lovan joyn with his accusers at Rome Herman appeales from the Pope unto a free Councel and declares that he can not acknowledge the Pope to be his Judge because he is guilty of heresy and idolatry which he will prove when the Councel shall begin The
Caspar Contaren Reynold Poole Peter Bembus and Frederik Fregosius who all were sensible that the Church needed some Reformation Then Martyr was restored to his liberty of preaching but could not enjoy it long time for he became dangerously sick and by the advice of Physicians the Superiors of his order seeing that the air of that City did not agree with him made him General Visitor of the Order In that Office he so demeaned himself that good men much commended his integrity constancy and gravity and others feared him yet durst not discover their malice Not long after in a publick Convention of that Order he was made Prior of a Monastery in Luca some consented unto this promotion out of love others thinking it would be his ruine because of an enmity between Florence and Luca. But he engaged the hearts of the people there that he was no less beloved then if he had been born among them In that Colledge were many learned men and hopefull youths and he took care that the younger sort were instructed in the three languages for which end he had Paul Lacisius of Verona to read Latine Celsus Martinengus to read Greek and Immanuel Tremellius the Hebrew and for Divinity he himself daily expounded the Epistles of Paul and every night before supper he expounded a part of the Psalms Very many of the City of the Senators and Nobility resorted unto his Lecturs and he preached publickly every Lords day The enemies of the trueth could not endure him and laid snares for him nor could conceil their malice When he was admonished by his friends he chused to leave them and went to Strawsburgh What fruit his teaching brought forth may be known by this that in one years space after his departure eighteen Fellowes of that Colledge left it and went into the Reformed places among whom was Celsus Martinengus afterwards Minister of the Italian Church in Geneva Hieron Zanchius Im. Tremellius c. Many Citizens also went into exile voluntarily that they might enjoy the trueth in safety Ex Vita â—e Martyris Another instance was in Bonnonia in the year 1554. the Popes Governours attempted to make innovations there which the people would not receive contrary to their former Lawes The Innovators said They were not tied to former Lawes but had authority from the Pope who is King of the Countrey and may change statutes and ordinances without consent of the people Against this tyranny both the learned men and the people opposed themselves and in the Monastry of the black Friers was a generall Convention where Thomas de Finola Rector of the University set forth this Position All Rulers whether Supreme or Inferiour may and should be reformed or bridled to speak moderatly by them by whom they are chosen confirmed or admitted to their Office so oft as they break that promise made by oath unto their subjects Because the Prince is no less bound by oath unto their subjects then are the subjects unto their Prince and it should be kept and reformed equally according to Law and condition of the oath that is made by either party Vicenâ—ius de Placentia sustained this Position And when all reasons that the Popes Governors could alledge were heard the Pope was fain to take up the matter and did promise not only to keep the liberty of the people but that he should neither abrogate any antient Statute nor make any new one without their consent The Histor of the Reformation of Scotland Pag 399 edit Edinburgh 1644. which was writen by Jo. Knox albeit somesentences have been added by another after him At that time John Craig a Scotish man who afterwards was Minister of Edinburgh of whom mention is made hereafter was a Monk and considering the common doctrin of justification by works did not approve it and shewed unto an old Monk his arguments in the contrary The old man said It is true as you say but be silent lest you fall into danger for the dayes are evill But such was the mans zeal unto trueth that he could not contain himself and for this and other things that he taught he was carried to Rome and cast into prison with many hundreds more in the time of Paul 3 but they all escaped that night of the Popes death when the Citizens broke up the prisons XLIX John a Lasco a Noble man of Poland intending to see other Nations went to Zurik there he was easily perswaded by Zuinglius to betake himself Reformation in Poland to the studie of Divinity and where as he might have been advanced unto honour in his native Countrey yet such was his love to Christ and hatred to Popery that he choosed to embrace that Religion which hath it's soundation upon the Word of God In the year 1542. he was called to be Pastor at Embden the next year Anna the widow Countess of Oldenburgh invites him to reforme the Churches there which he endeavoured with great diligence Afterwards Edward King of England sent by information of Cranmer for him to be Preacher unto a Dutch Church at London In the first year of Queen Mary he obtained leave to return beyond sea a great part of his Congregation went with him and Martin Micron another Preacher to Copenhagen but the King would not suffer them to stay within his kingdoms unless they would embrace the doctrine of Luther concerning the local presence of Christs body and use the ceremonies ordained by him For the same cause they were refused by the Hans-towns and Churches of Saxony At last that vexed congregation was received at Embden Then he would visite his own Countrey after twenty years absence there he found many affecting a Reformation but few Preachers The Popish clergy sought by all means to destroy him or to have him bannished and they accused him unto the King for an heretick The King said Though they called him an heretick yet the States had not decerned so and he was ready to cleare himself from such imputations In the year 1557. a Parliament was assembled at Warsaw there was great contention for Religion The Princes whom they call Vaivodes crave that the Augustan Confession should be established The Bishops strove against it so that the Princes could not obtain any liberty Nevertheless after the Parliament they caused the Gospel to be preached in their own Provinces without the Kings permission John á Lasâ—o impugned the doctrine of the local presence and caused the trueth which the adversaries called Calvinisme to be received by many and unto this day that Church is miserably rent the King and most part are Popish many are Anabaptists few are Ubiquitaries yet a great many hold constantly the sounder Trueth L. When the Kings of Spain had subdued the Sarracens who had continued The Reformation in the Netherlands there some hundred years and expelled them out of the realm many of them not willing to leave the countrey fained themselves to be Christians and afterwards they were convinced to despise
exception at all but lacke of money Yee have a secret counsell by yourselves All other mens counselâ— secrets know ye and no man yours ye seek but honours riches promotion authority and reigne over all and will obey no man ... when a parish hyreth a schole master to teach our children what reason is it that wee should be compelled to pay this schoolmaster his wages if he take licence to go where he will and to dwell in another countrey and leave our children untaught Doeth not the Pope so have we not given up our tyths of courtesy unto one to teach us Gods word and comes not the Pope and compelleth us to pay it violently to them that never teach makes he not a Parson which comes never at us yea one shall have 5. or 6. or as many as he can get and woteth oftymes where never one of them stands Another is made Vicar to whom he gives a dispensation to go where he will and to set in a parish-priest which can but minister a sort of dumb ceremonies and because he hath most labour and least profite he polleth on his part and fetcheth here a masse-penny there a trentall yonder dirige-money and for his bead-role with a confession peny and such lyke Fol. 31. he saith Why did not David slay Saul seing he was None may judge a King so wicked not in persecuting David only but in disobeying Gods commandements and in that he had slayn 85. of Gods priests wrongfully verily because it was not lawfull for if he had done it he must have sinned against God for God hath made the King in every realm judge over all and over him is no judge he that judgeth the King judgeth God and he that layth hands on the King layth hands on God and he that resistes the King resists God and damneth Gods law ordinance If the subjects sin they must be brought to the Kings judgement If the King sinne he must be reserved unto the judgement wrath and vengeance of God And as it is to resist the King so it is to resist his officer which is sent or set to execute the Kings commandement ..... they asked Christ Mat. 22 whether it were lawfull to give tribute unto Coesar for they thought it was not sin to resist an heathen Prince as few of us would think if we were under the Turk that it were sin to rise against him and to rid ourselves from under his dominion so sore have our bishops robbed us of the true doctrine of Christ But Christ condemned their deeds and also the secret thoughts of all other that consented thereunto saying Except ye repent ye shall lykewise perish as if he had said I know that ye are within your hearts such as they were in their deeds and ye are under the same damnation except therefore ye repent betimes ye shall break out at the last into the like deeds and likewise perish as it came afterward to passe .... Another conclusion is No person nor any degree may be exempt from this ordinance of God Neither can the profession of monks or friers or any thing that the Pope or bb can say for themselves except them from the sword of the Emperour ot kings if they break the law for it is written Let every soul submitt himself unto the authority of the higher powers The higher powers are the temporal kings Princes unto whom God hath given the sword to punish whosoever sinneth God hath not given the sword to punish one and to let another go free and to sin unpunished Moreover with what face durst the spiritualty which ought to have been the light example of good living unto all others desire to sin unpunished Fol. 41 They have robbed all realmes The bb have universall intelligence not of Gods word only but of all wealth and prosperity and have driven peace out of all landes and withdrawen themselves from all obedience to princes and have sâ—parated themselves from lay men counting them viler than dogs and have set up that great idole the whore of Babylon Antichrist of Rome whom they call Pope and have conspired against all commonwealths and have made them a severall kingdom wherein it is lawfull and unpunished to work all abomination in every parish they have spies and in every great mans house and in every tavern and ailhouse and by confessions they know all secrets so that no man may open his mouth to rebuke whatsoever they do but he shall be shortly made an heretick In all Counsels is one of them yea the most part and chief rulers of the Counsels are of them but of their Counsell is no man Fol. 55 Let Kings Bb. should not be Stats men rule their realmes themselves with the help of lay men that are sage wise learned expert Is it not a shame above all shames and a monstrous thing that no man should be found to governe a worldly kingdom but Bishops and prelates that have forsaken the world and are taken out of the world and appointed to preach the kingdom of God ...... To preach Gods word is too much for half a man and to minister a temporall kingdom is too much for half a man also each of them requires a whole man therefore one can not well do both He that avengeth himself on every trifle is not meet to preach the patience of Christ that a man should forgive and suffer wrongs He that is overwhelmed with all manner of riches and doth but seek more daily is not meet to preach poverty He that will obey no man it not meet to preach how wee should obey all men ..... Paul saith God sent mee but to preach A terrible saying verily for Popes Cardinals Bishops If he had said Wâ— unto mee if I fight not and move not Princes unto warre or If I increase not S. Peters patrimony as they call it it had been a more easie saying for them Christ forbidds his disciples to climbe above Lords Kings and Emperours in worldly government but also to exalt themselves one a bove another in the kingdom of God But in vain for the Pope would not hear it though he had commanded it ten thousand times Gods word should rule only and not Bishops decrees or the Popes pleasure He hath many such passages against the governement of the Pope and prelates And also of the doctrine of faith he speakes well as Fol. 43. he saith Thou wilt say If love fulfill the law then it justifieth I say That wherewith a man fulfilleth the law â—declares him justified but that which gives him wherewith to fulfill the law justifieth him By justifying understand the forgiveness of sin and the favour of God Now saith the text Rom. 10. the end of the law or the cause wherefore the law was made is Christ to justifie all that believe that is the law is given to utter sin to kill the consciences to damn our deeds to bring unto repentance
Counsell Nobility and Commons to be the only Heire and was crowned January 15 with many glad hearts all the Bishops except Owen Bishop of Carlile refuse to perform the solemnities of the Coronation because of her Religion At her coronation she did secure the kingdom by oath that she shall not marry a stranger nor would she make open declaration what doctrine she would follow only she set free all the prisoners for Religion many hundreds and promiseth that when she shall be established in her governement to establish religion by advice of Parliament and of learned godly men and causeth it be proclaimed that in the mean time none shall alter any ceremonies unless it be according to the rites of her own chappel and these were as it was ordered in her fathers time Speed Cambden She sendeth to make account unto the Pope of her assumption He answereth That kingdom was held in fee of the Apostolick See and it was her presumption to vsurp the name of Queen without his knowledge therefore she deserveth not to be heard unless she renounce her pretensions and submit herself unto his free disposition This soundeth harsh both to her and to the counsel therefore she will treat no more with him PeSoave in conc Tride Then knowing the difference of opinions in religion among her â—ubiects and willing to satisfie both parties according to reason she calleth a Parliament and by common aduice appointeth a Conference of eight persons on either side that after debating of reasons they might come to an happy agreement The persons were named the day appointed the questions were for the first concerning the vulgare tongue in Divine Service and the communion under both kindes order was prescribed that for avoiding heat of contention they shall not dispute by word but both parties shall write their reasons and give them in the first day and answers shall be prepared against the next day and all to be in English that every one may receive information Both parties were content But when the day was come the Papists alledge they understood not the ordinance concerning the disputation in write and they will dispute by voice only The second day they were pressed more instantly but as despising authority nor regarding their own credite or rather being convinced in their consciences they still refuse The third day both parties were required â—o produce their books and opinions All the Popish party excep the Bishop of Westminster plainly deny to let their books be read some spake unreverently even of excommunicating the Queen Sir Nicolas Bacon Lord Keeper and Nicolas archb of York were named by the Parliament to be Iudges of the Conference they take this carriage as a contempt both of Nobility and Commons as also of her Roiall Majesty Then the Bishops were required to give their oath of allegiance and Supremacy as in King Henry VIII time They refuse this also Wherefore the Bishop of Winchester who had shewed more folly than others was committed to the Tower afterwards he was set at liberty Boner Bishop of London who was the chief butcher in Mary's time was committed to the Marshall-sea some fled out of the Country and others were charged to answer before the Counsell some were confined not one more imprisoned and all the exiled bb and others in Q. Mary's time were recalled Franc. Mason Lib. 3. c. 1. A Parliament was held at Westminster where was much debate in matter of Religion and hote study on both sides In the goodness of God the Gospell had the upper hand the hope of the Popish falleth their rage is abated the supremacy of the Pope is denied the bloody Statutes of Q. Mary are repealed popish bb were deposed and good men put in their rooms the Masse is abolished altars are appointed to be removed and tables set for them the zeal of many pulling down the altars before that Act was approved Jo. Foxe in Acts. In a brief view behold the hand of God toward her afterwards 1. The king of France pretending right by his Queen Mary intended to inuade England but he was taken away II. Philip king of Spain sought her in marriage she abhorred that because he had married her Sister Therefore he sought to match her with Charles son of the Emperour Ferdinand but to the end he might bring the Nation to the house of Austria and because She refused he became her utter enemy yet to her greater glory 3. An. 1562. Arthur Pool of the house of York intended to bring an Army from France into Wales but he and his confederates were discovered before the execution of the plot and were condemned 4. As before the French king so again Philip sought â—ft that the Popes would accurse her that so he might have pretext to inuade her kingdom God hindered Paul 4. and Pius 4. from decerning it and more followes VI. In Aprile An. 1558. Walter mill priest of Lunan in Anguise was VValter mâ—ll martyr accused by the Bishop of Santan drews for leaving the Masse and that therefore he and John petrie priest at Innerkilor were condemned by the late Cardinal to be burnt wherever they should be apprehended Walter answered I served the Cure there before the Cardinals time 20. years with the approbation of all the parishoners but when the furious Cardinal persecuted mee and many more for the preaching of Godsword I was constrained to keep myself quiet and I went about reproving vices and instructing people in the grounds of Religion for which cause now I am taken When he was brought to triall in the Church before the Bishops of Santandrews Murray Briechin Caitnes the Abbots of Dumfermlin Lundors Balmerino and Couper and many Doctors of the University he looked so feeble partly by age and partly by hard usage that it was feared none could hear what he would answer yet he delivered his mind with such courage that his enemies were amased At first he kneeled to pray Andrew oliphant a priest said Sir Walter mill get up and answer for you keep my Lord here too long He continued yet praying and when he arose he said I should obey God more than man I serve a mighter Lord then your Lord is and whereas you call mee Sir Walter they call mee Walter and not Sir Walter I have been too long one of the Popes Knights now say what you have to say Oliphant asked What thinkest thou of priests marriage He answered I think it a blessed bond ordained by God approved by Christ and free to all sorts of men but yee abhor it and in the mean while yee take other mens wives and daughters yee vowe chastity and keep it not Oliphant sayd Thou sayst that there are not seven sacraments He answered Give us baptisme and the Lords Supper take yee the rest and part them among you Oliphant Thou saist the Masse is idolatry He answeres A Lord sends and calleth many to a dinner and when it is ready he tolleth the bell
charge must be subiect to the censure and correction of Ministers and Elders not of his chief town only but also of the whole Province of which he is appointed overseer If his offence be known and the Ministers and Elders of the town and province be negligent then the next one or two Superintendents with their ministers and elders may conveen him and the Ministers and Elders of his chief town provided it be within his own province or chief town may accuse or correct aswell the Superintendent in these things that are worthy of correction as the ministers and elders of their negligence and ungodly toleration of his offence Whatsoever crime deserves deposition or correction of any other minister deserves the same in the Superintendent without exception of persons He hath also curtailed these rules for what cause he hath so done he who pleaseth to confer the two may guesse XII The Parliament as was appointed in the Treaty sate down in The Reformation is establisht by Parliament and the Confession of faith August at Edinburgh there were present sixe Bishops twelve Abbots and Priors nineteen Earls and Lords with many Barons and of Commissioners of Burghs none were absent Many Lords both of the one and other Estates did absent themselves contemptuously saith the author of the History of Reformation The first thing they treat was a supplication of the Barons gentlemen burgesses and other true subiects of the realm professing the Lord Jesus for a Reformation of Religion So soon as it was read the Barons and Ministers were called and command given unto them to draw into plain and severall heads the sum of the doctrine which they would maintain and desire to be established as wholesom true and only necessary to be believed This they willingly accept and on the fourth day to wit August 17. they present the Confession which afterward was registred in the first Parliament of King James 6. and is commonly seen also in the Harmony of Confessions When the Confession was read first by the Lords of the articles and then in audience of the whole Parliament all were bidden in Gods name to obiect if they could say any thing against that doctrine some Ministers standing-by ready to answer if any would defend Papistry or impugne any article No obiection was made then a day was appointed for concurrence in that and other heads that day the Confession was read again each article severally and the votes were asked accordingly The Papisticall Bishops said nothing Three Lords Athol Sommerwell and Bortwick said Wee will believe as our fathers believed The Earle Marshall said It is long since I had some favour unto the Trueth and since I had a suspicion of the papisticall Religion but I praise my God who this day hath fully resolved mee in the one and the other for seeing the Bishops who for their learning can and for their zeal that they should bear unto the verity would as I suppose have gainsaid any thing that directly repugneth unto the verity of God Seing I say the Bishops here present speake nothing against the doctrine proposed I can not but hold it for the very truth of God and the contrary to be deceivable doctrine and therefore so far as in melyeth â— approve the one and condemne the other And yet more I must vote by way of Protestation that if any person Ecclesiasticall shall after this oppose themselves to this our Confession that they have no place nor credite considering that they having long advertisment and full knowledge of this our Confession none is now found in lawfull free and open Parliament to oppose themselves to that which we profess and therefore if any of this Generation pretend to do it after this I protest that he be reputed one that loveth his own commodity and the glory of the world more than the Trueth of God and the salvation of mens souls After the voting and establishing of the Confession by the whole Body of the Parliament there were also read two particular Acts one against the exercise of the Masse and the abuse of the sacraments and the other against the supremacy of the Pope these were severally voted and concluded then and renued in the Parliament An. 1567. With these Acts Sir James Sandelanes Knight of the Rhodes who had been neutrall hetherto was sent into France for obtaining ratification and was ordered to clear the Noble men and others from the imputations of dissoyalty and to pacifie the mindes of their Soveraines But he found his ambassage and himself contemned the Guisians checking him bitterly at his first audience that he being a Knight of the holy Order had taken a Commission from rebells to sollicite ratification of execrable heresies I will not stay here upon the reasonableness of this answer nor to consider who gave it only this is added by my author that more care was given unto three persons the Bishop of Glasgow the Abbot of Dumfernlin and the Lord Seton who went away with the French Army The Countrie then was greatly troubled for this cold entertainment of their Commissioner for they were sensible of their own weakness if France would invade again and they were doubtfull of England because their last support was with so great charges and hazard and the Earls of Morton and Glencairn who after the Parliament were sent to give thanks unto the Queen Elisabet and to entreat the continuance of her love had given no advertisement In time of this doubtfulness newes was brought that young King Francis was dead then sorowfull were the hearts of the Popish faction and the Countrie were confident to have their Queen at home again as God brought it to pass in despite of all the attempts that that faction did use in the contrary After the death of the King a Convention of the Estates was called to meet in January 1561. then was Lord James Stuart appointed to go in their names unto the Queen Commission was given to severall Noblemen and Barons in severall parts to pull down the abbeys and cloisters that were yet standing and to demolish all moniments of idolatry throughout the Country Then also the book of Discipline was presented and the Ministers supplicate the Convention to establish it Alexander anderson Subprincipall of the Vniversity at Aberdeen was called to obiect against it He refuseth to dispute there in matters of faith pretending for excuse a sentence of Tertullian The Ministers reply The authority of Tertullian can not preiudge the authority of the Holy Ghost commanding to give a reason of our faith to every one that requires it and for the present it is not required of him nor of any man to dispute in any point of our faith which is fully grounded upon Gods word and all that wee believe is without controversy contained in the holy Scriptures But it is required of him as of other Papists that they will suffer their doctrin constitutions and cermonies come to a tryall and especially
suffrages 6. concerning the general Reformation 7. and the communion of both kinds When the Pope and Princes saw that they could not compass their particular designes by this Councel each one began to search other means And first the Pope sent Cardinal Moron unto Ispruc with propositions that the Emperour would not go unto Trent and consent to transfer the Synod unto Bolonia c. And he promised concurrence in effectuating his designes But Ferdinand trusting to obtain his desites in the Councel in respect of his vicinity and partly hoping to prevail with other Princes would not consent and yet refused not absolutly Charles King of France sent one Ambassador to Spain another to Trent a third to Germany and fourth unto the Pope to make proposition of removing the Councel unto Constance or Worms or some other place of Germany because respect must be had unto the Germans England Scotland and a part of France and other Nations who will never accept that of Trent The Legates permitted many Prelats to depart especially them who were for residence and all the Frenches went away excep one or two Benedictines who lived for the time in the Monastry of Trent Charles Cardinal of Lorrain shew unto Ferdinand and his Son King of the Romans that seing the Princes and Prelats had different designes it is impossible the Synod can satisfy all their desires in matters of the Chalice use of the vulgare language marriage of priests and such propounded by his Majesty and the French King the King of Spain nor the Princes of Italy will never consent in the Reformation every Nâ—tâ— one would reform others and himself be untouched and each would have the glory of Reformation and continue in the abuses laying the blame upon the Pope alone Therefore seing the Synod can do no good it is necessary to dissolve it the best way they can Thus the Princes layd aside all hope and they resolve not to oppose the dissolution yet so that they will not make a suddain retrait The Cardinal of Lorrain was the chief Actor in all that followes The Pope hearing how so many Princes and Bishops hearkened unto his words envited him to come unto Acceleration to an end Rome and made liberal promises unto him After the 19 day of May all doctrines were slipped-over lightly with little or no resistance except that the Venetians strove for and obtained a correction of a decree that was framed against the lawfulness of marriage after divorce because their Republick hath the Isles of Cyprus Candy Corfu Zante and Cephalonia where the inhabitants are Greeks and from all antiquity have put away their wife 's for fornication and taken another wife neither were ever condemned for this cause by any Synod Some difficulty was for reformation for the Ambassadors urge the Reformation of the clergy because their corruptions had been the fountain of all the heresies The Vltramontans imputed all the corruptions unto the Roman Court The Courtiers willing to satisfy the Pope and do no prejudice to themselves did consult how to divert that purpose and to this end they propound the Reformation of Princes The Orators give notice of this unto the Princes and in the Synod they say The Fathers were assembled at first for extirpation of heresies and Reformation of the clergy and not for any Secular cause The Legats reply The Reformation of the Church in all her members appertaines unto the Synod And they advertise the Pope Then the Pope hastened to finish more then ever before and of this he wrote unto his Nuâ—tij in Germany Spain and France and spake of it unto the Ambassadors lying at Rome With the Oratours of the Italians he used this conceit he said he would think him more obliged unto them in this particular then if they had aided him with Arms in a great necessity Then he instructeth the Legats that they should aim at the finishing of the Synod and grant whatsoever is necessary thereunto yet admitting so few things prejudicial as is possible all which he referres unto their prudence They did so gaining prelats by private colloquies satisfying Orators with promises according to their several interests and making shew to please all parties by plausible and ambiguous canons These were amassed privatly and the prelats being preoccupied were propounded publickly for consent only But the most prudent did sufficiently understand that there was no purpose to remove nor moderate the former abuses some smal errors of the remote Churches were noted only so that it was verified They strain out gnats and remove not beams Some shewes were made of reforming some greater abuses but with reservation of the Pop's interest Before the Cardinal of Lorrain returned from Rome De Ferriers the French Ambassador according to his instructions protested against their proceeding in Reformation of Princes and so did the Spaniard But Ferdinand was fully persuaded by his Son to give way of finishing the Synod because there is no hope of any quietnes unto Germany by it and it hindereth other courses that may be had at home The Pope was glad of his consent but those protestations vexed him untill the Car. of Lorrain said De Ferriers had done so not by new instruction from the King Charles but an older from the King of Navar and he undertook to procure the Kings consent Then the Pope sent this Cardinall with order to finish albeit with distast of the Spaniard for he knew how to appease him As for Reformation of princes in patronages presentations power over the clergy and subiects .... They should not descend to any particulare but renew the antient canons without anathematism If any difficulty shall arise in other particulars reserve that unto him and he will provide â—ufficiently When he was gone the pope sent a form of finishing the Councel to wit All things that were defined under Paul and Julius should be confirmed and it should be declared that all those were done in this one Councel and in all thing the authority of the Apostolical See should be preserved confirmation of the decrees should be demanded of the pope All the Fathers should subscribe and after them the Ambassadors and leaving in the power of the Legats and the Car. of Lorrain to ad diminish or change according to opportunity All those were done so but this information was kept secret untill the Councel was dismissed XV. In Session 24. November 11. the decrees were read of marriage Precipitation of the decrees and of Reformation Because some opposition was made some canons of marriage were omitted and some of Reformation as if these had been precipited it was appointed to correct them in the congregation and the next Session was appointed to December 9. with power of anticipation November 14. Lorrain in a privat conference with the Legats and some Bishop of every Nation propounded the ending of the Councel they all excep the Spaniards upon the above-named motives do consent Then the matter of
the French Bishops had foughten a long time The Councel's authority is above the Pope and he might have helped it easily if he had vsed the phrase of the Apostle The care of all the Churches 2 in prejudice of the Councels authority he had permitted in all the decrees a reservation of the authority of the Apostolical See and the craving of confirmation of the decrees And sundry other particulares As also the Centumviral Court of Paris obiected other particulares but all concerning those which were called The articles of Reformation His defense was What could he and sixe Prelats do against 200. and there was a special Act that nothing was done in prejudice of the liberties of France Vidus Faber replied that he and his Colleague had diligently sought that Act but could not find it and in humane affaires not to appear is not to bee But all those obiections were nothing to what the Bishops and Divines and their servants told scurrilously of the contentions and factions of the Fathers and their particular designes and generally This Councel was of more authority then the Councel of the Apostles seing these defined nothing but what seemed good unto the Holy Ghost and this Synod layd the foundation of their decrees visum est nobis In Germany both Papists and Protestants obiected more against the canons of doctrine as they command the Bishop to teach wholesom doctrine of purgatory without any declaration what that doctrine is The Councel was assembled especially for the grievances against indulgences and they had defined nothing but wish moderation according to the antient and approved custom of the Church albeit in the Eastern Churches was never use of those indulgences nor in the Western before Vrban 2. or the year 1095. so far as any man can find and after that untill the year 1300. was litle use of them or but for freedom of the Confessar's iniunctions Likewise the Emperour and the Duke of Bavier sent Letters severally unto Rome craving liberty of the cup and of marriage unto the Priests And the clergy of Germany sent third remonstrance shewing a necessity of granting liberty of marriage by authority of the old and new Testament and the practise of the primitive Church and of the Eastern Church unto this day as it was never more necessary then at this time when amongst fifty priests one scarcely can be found who is not a notorious whoor-monger and it is absurd to permitt whoorish priests and exclude the marryed and to exclude them both were as if you would have none The Pope referred these Letters unto the consideration of the Cardinals and they would not â—eeld March 12. the Pope promoted 19 Cardinals in reward of their service in the Councel unto the Apostolicall See and he would not promote any who had spoken for residence of Bishops or that their institution is De Jure Divino So far Pe. Soave in Hist. Conti. Trident. Likewise Ge. Abbot writting against Hill in Reas 9. shewes out of Declarat du Roy de Navarr that Charles IX sent his Ambassadors and Bishops unto Trent with large instructions for reformation of the clergy but when nothing could be obtained he caused his Ambassadors protest against the Councel and return home So they did and those Bishops came also away and nevertheless amongst the subscribers is mention of 26 French Prelats as if they had subscribed There it is also that after the Massacre in the year 1572. some thinking that to be an opportunity of seeking confirmation of the Synod did propound it but it was refused in all the Chambers The like motion was made An. 1585. and with the same happ The Reformed wrot against the decrees namely Calvin wrote his Antidotum against the Acts under Pope Paul and Chemnitius wrote against them all and calleth them a horrible chaos of monstrous errors Here by anticipation it may be added that the Jesuits were employd as stout champions at Rhems Doway and Lovan to maintain the decrees who carried themselves so happely that for defense of these errors they vented many others that were scarcely heard before lastly Card. Bellarmin as the chief champion and others of that colledge at Rome were commanded by Pope Gregory XIII to bring all the controversies into one body or system That work brought forth by the providence of God a threefold benefit unto posterity 1. A more perfect body of Popish errors then ever was published before 2. A manifest proof of the jarrings and divisions of the Doctors in the Roman Church for albeit they glory of Unity among themselves yet in every controversy almost yea very few excepted the contrary judgement of their Doctors is brought expressely 3. Albeit all the errors of Trent are maintained there exprofesso and many errors are falsly imputed unto Luther Calvin and others yet there the reformed Church is fairly cleared from many errors which other Papists impute falsly unto us and more over somtimes in sifting and stating a question he maintaines what we hold and refutes another and maintaines what he denied in the proper place and by those two meanes he gives testimony unto the truth in all the chief controversies as Jo. Ernest Gerhard hath collected in his Book Bellarminus ORTHODOXIAS testis And about that time came forth another edition of the Decrees at Trent with references upon the margine of each canon unto other books of the Schoolmen where to find those points handled and those references being published by authority of the Court might serve for a commentary without any change of the decrees if it should be challenged even though the reference be contrary to the decree PART IIJ. CHAP. J. Of POPES J. PIVS 5. Was not inferiour unto any Pope in dissembling in some outward things he made a shew of godliness When he was crouned he said unto the Cardd that they should ask nothing from him that were contrary to equity or to the Councel of Trent He brought some of the Court namely the Penitentiaries and procurators of the Chancelery but not the Cardd into some moderation he most severly discharged all selling of Benefices he restrained the wickednes of priests some what he would have all the Jewes dwell at Rome or Ancona he would have expelled all the professed whoores out of Rome but when the Romanes shew him what a part of his revenues he would want he suffered them in a corner by themselves and appointed unto them their own preachers and thereafter some bordellers were married But in the articles of Religion and idolatrous worship he made no Reformation He gave licence unto Charles an archduke of Austria to mary his sisters-daughter and when Joachim-Frederik son of the Electour of Brandeburg married the daughter of his uncle the Pope rageth partly because he was in the Popes judgement an heretick and partly because he was chosen Primate of Germany and administrator of the episcopall Colledge of Magdeburg without licence of the Pope and then had married his
there of but only to advise upon their own grievances and to maketheir addresses unto his Maâ— to supplicat his protection Then the Messinger threatned the town that they had received these men It was answered The town is patent unto Jewes and heathens and far less could those noble men he hindered to enter But a Messinger of the b. of Cujaw spoke more menacingly and said It was his Priviledge to preserve Religion to call and moderate Synods They answerd Albeit the bishop hath no jurisdiction over them neither are they obliged to giue him account of their actions nevertheless to satisfy his curiosity they declare this to be the cause of their meeting 1. that if any difference were among those of their Confession either in doctrine or in disorderliness of manners it may be composed orderly and so they might continue peace among themselves as we find in the Acts that the Apostles had their meetings upon the like occasions 2. Because they had suffered most grievous injuries from their adversaries by burning their churches killing some and most shamefully drawing others out of their graves they had assembled to bewail their calamities and to advise upon a way of peace and savety hereafter but it seemes that the priests would not suffer them to bemoan their miseries And if the Bishop pleaseth he may come into the town with as many as he willeth as for them they will not medle with his consulations When these Messages were done they consulted upon these propositions and first they all did subscribe the consent of doctrine as it was done at Sendomiria and because heretofore they had followed different forms of confession some the Augustan some the Bohemian and others the Helvetian now to remove all differences and namely that of the sacrament they vnanimously agree to teach heerafteraccording to the Augustan confession which was written in the year 1552. and if any manshall write teach or speak other wise or accuse any or embracing this consent he shall not be accounted as a brother of the Polonian Church Then they did accorde upon some articles of Church-discipline and to erect a publick School by contribution of the Nobility 2. They sent two Palatini of Minsk and Leszink with others to represent unto the King how their churches were demolished in Cracow Posnania and Vilna many dead were pulled out of their graves and some Noble men were shutt at posts they name Bonar and a Lady Zeczulmuzka and that the Jesuits do instruct the people in the villages to kill their Masters of the Evangelical profession promising unto them not only immunity but large rewards yea they entice the women to murder their own husbands and to supplicat his Majesty that he would protect his faithfull servants and subjects provide for common peace of religion according to his coronation-oath and not suffer himself to be deceived by those strangers the Iesuits who are banished out of France and disturb other Nations Dau. Chytrae in Chronic. Saxonic Osiander addeth These Messingers received not a gracious answer This King Sigismund married the sister of Ferdinand Duke of Austria and after her death he married her sister by dispensation of the Pope XII Here is a Letter sent by the Emperour Rodolph unto Theodor A letter shewing the condition of several Nations at that time geat Duke of Moscove in the year 1595. hinting at the estate of the most part of Europe at that time His preface is that he had heard read unto him with great joy the Duk 's Letters sent by his Embassador Michael Juvanouviz by which as also by the report of his Ambassador he understood his good will in sending with a Christian and laudable zeal his gifts and aid against the Turk the common enemy of Christian name and blood and in promising unto him the Emp. and the Christian world his best furtherance and offices Which is not only acceptable unto himself but shall also be unto his honor and praise through the Christian world and a laudable precedent unto other Princes as also himself and all the house of Austria shall declare their offices of thankfulnes and courtesy unto him and his friends upon all occasions that the brotherly alliance continued from their fore fathers may be known unto all Nations As for the confederacion amongst the chief Princes of the Christian world he hath not failed in his diligence to the uttermost but hithertills he could prevail nothing with the Pope and King of Spain because they are far distant and the Pope being but lately advanced is taken up with manifold cares for the distressed Church and in the mean while doth aid Cesar wiâ—h men and money and declares a great zeal against the common enemy as also he hath sent a Legate into Moscove for that effect but the King of Spain being antient and infirm hath such business not only with his rebellious subjects but with France and England in every place that he must be spared and nevertheless he hath declared heretofore his good will unto us and hath helped with a great sum of money And when I shall understand that he recovereth health I shall not be slack to plead this cause by our Ambassadors both there and at Rome untill we obtain some assurance from them both Of which we have resolved to acquaint your Brotherhood by our Ambassador as also of the success of the Christian Army especially when the Lord of hosts shall give us more victories In the mean while we think it necessary to know of the condition of the King of Persia and how we may deal with him before we send any unto him howbeit it is most certain that it greatly concerneth all Christendom to have the Persians our friends wherefore we entreat friendly that your Brotherh would continue mutuall friendship with them and cherish their affection towards us Whereas your Brotherh hath endeavoured to raise the Tatars against the Turks howbeit you have not prevailed yet we thank you kindely entreating also brotherly to persevere in that good purpose with them so far as you can yet we have heard that many Tatars are entred into Valachia whom we must do what we can to resist As for the Treaty of peace begun with the Swede we have our Ambassador Mincowitz there of a long time untill it be brought to an end as also we have commanded Warkutzy to repair thether when he shall expede his business By whom your Brotherh may understande that we have done diligently in that cause as also we promise with a brotherly mind unto your Brotherhood that we shall do our endeavour at all occasions and times and in whatsoever other affaires and whatsoeveur can be sought of us as a faithfull brother you may expect Wee pray God to keep your Brotherh in â—avety unto us and all Christendom whom we love with all brotherly faithfulnes and loving-kindness Given at Pragve Septemb. 22. 1595. At that time the Emperour intending to send Maxinilian Duke of
and also Quod qui facit contra conscientiam Divinis in rebus aedificat ad gehennam ...... Beare with me Madam I beseech you if I chuse rather to offend your earthly Majesty then to offend the heavenly Majesty of God ...... I will draw to an end most B. Grindals petitions humbly praying that you will consider these short petitions I. that you would referr all these ecclesiasticall matters unto the Bishops and Divines of the Church of your realm according to the exemple of all Christian Emperours and Princes of all ages for indeed they are to be judged as an Antient writes in Ecclesia seu Synodo non in Palatio When your Majesty hath questions of the laws of your realm you do not decide them in your Court or palace but send them to your Judges to be determined ......... Ambrose to Theodosius used these words Si de causâ—s pecuniariis Comites tuos consulis quanto magis in causa Religionis Sacerdotes Domini aequum est consulas ...... My second petition is that when you deal in matters of faith and religion or matters that touch the Church of Christ which is the Spouse bought with so dear a price you would not pronounce so resolutely and peremptorily quasi ex authoritatâ— as you may do in civil and external matters but alwayes remember that in Gods cause the will of God and not the will of any creature is to take place It is the Antichristian voice Sic volo sic jubeo sâ—et pro ratione voluntas In Gods matters all Princes ought to bow their Scepters to the Son of God and to ask counsell at his mouth what they ought to do David exhorts all Kings and rulers to serve God with fear and trembling Remember Madam that you are a mortal creature look not only as was said to Theodosius upon the people and princely array wherewith you are apparelled but consider also what it is that is covered there with .......... Must you not one day appear ante terrendum tribunal Crucifixi ut recipias ibi prout gesseris in corpore sive bonum sive malum And although you are a mighty Prince yet remember ...... As the Psalmist saith 76. Terribilis est is qui aufert Spiritum principum terribilis super omnes Reges terrae Wherefore I beseech you Madam in visceribus Christi when you deal in these religious causes set the Majesty of God before your eies laying aside all earthly Majesty determin with yourself to obey his voice and with all humility say unto him Non mea sed tua voluntas fiat God hath blessed you with great felicity now many years beware you do not impute it to your deserts or policy but give God the glory ...... Take heed you never think of declining from God lest it be verified of you which is written of Joash Cum corroboratus esset elevatum est cor ejus in interitum suum neglexit Deum He concludes trusting better of her and praying for her What could be written saith Fuller with more spirit and less animosity More humility and less dejection I see a lambe in his own can be a Lion in God and his Churches cause Say not that Orbitas senectus only encouraged Grindall in this his writing whose necessary boldness did arise partly from his confidence in the goodness of the cause for which partly from the gratiousnes of the Queen to whom he made his adress But alas all in vain Leicester had so filled her eares with complaints against him there was no room to receive this petition But to return to the former purpose we see from this Letter that the form of Exercise was allowed by ten Bishops and the history shewes that the Ministers who used that exercise were not conformists unto the rites But NB. VVhit gift's severity iâ— opposed some Bishops of that age were so zealous of their authority and jealous of the prophecyings that diligent Ministers must needs conform or then the flocks shall want teaching and the Queen must bear the blam of all More of these trouble followers here I add that â— Whitgift succeeding to Grindal was the first Reformed Bishop that was Counselor of State and most vehement in pressing conformity yet not without many checks and lets For not only did the Counsell sent Letters unto that Archbishop willing him to relent of his severity but as the same author writes in the Parliament Aâ— 1587. the House of Commons presented unto the House of Lords a petition complaining that many parishes were destitute of preachers and craving amongst other things that no oath nor subscription might be tendered to any at their enterance into the Ministery but such as is expressly prescribed by the statutes of the realm excep the oath against corrupt entring That they may not be troubled for omission of some rites or portions prescribed in the book of Common prayer That such as had been suspended or deprived for no other offence but only for not subscribing might be restored and that the Bishops would forbear their excommunication exofficio mero of godly and learned preachers not detected for open offence of life or apparent error in doctrine c. And the Lords rancountred the Bishops so hardly especially against plurality of Benefices that matters flying so high the Archbishop conceived it the safest way to apply himself by petition unto the Queen in this manner The wofull and distressed estate whereinto we are like to fall forceth us with grief of heart in most humble manner to crave your Majesties soveraign protection For the pretence being made of the maintenance and increase of learned ministry when it is throughly weighed decrieth learning spoileth their livings takes away the set form of prayer in the Church and it is the means to bring in confusion and barbarisme How dangerous innovations are in a setled Estate whosoever hath judgement perceiveth Set dangers apart yet such great inconveniences may ensue as will make an estate lamentable and miserable Our nighbours miseries may make us fearfull but that we know who ruleth the same All the Churches in Europe can not compare with England in the number of learned Ministers These benefits of your Majesties most sacred and carefull government with hearty joy we feel and humbly acknowledge senseless are they that repine at it The respect hereof made the Prophet to say Dij estis All the faithfull and discreet clergy say O Deacertè Nothing is impossible with God Requests without grounded reasons are lightly to be rejected We therefore not as Directors but as humble Remembrancers beseech your Highness favourable beholding of our estate present and what it will be in time to come if the Bill against pluralities should take any place c. With this petition was annexed a catalogue of pretended inconveniences So that in effect no thing was enacted in relation to this matter but at the dissolution of the Parliament the Bishops were more â—evere then
entertainment of their Ministers and the â—uperplus thereof if any shall by to bee distribute unto the poore and hospitalls within the burgh as the almes of Minister and elders thereof 1566. The XI Assembly IV. In Marth An. 1566. arose more strife twixt the King and Queen for killing David Rizio her Secretary and Juny 19. she was deliver of a sone Juny 25. the Nationall assembly conveenes in Edinburg by plurality of voices J. Erskine is continued Moderator A supplication was sent unto the Lords of Counsell and Session that no excommunicate person have process before them untill they be reconciled unto the Church especially when excommunication is notorious and objected against them II. Paul Meffan came and openly with great expression of grieff for his adultery craves to be absolved from the sentence of excommunication he is conforted and ordained to declare his repentance in some churches and the next assembly shall decerne III. In respect of the dangers where The later Confession of Helvetia is approved with this Church is assaulted by mighty enemies the Assembly ordaines a publick fast in all the Churches Some mo particulares were handled The Churches of Helvetia Geneva and other Reformed Churches in France and Germany sent unto the Church of Scotland the sum or Confession of faith desiring to know if wee agree in uniformity of Doctrin Wherefore the Superintendents together with many other most qualified Ministers conveen in September at Santandrews and having read the Letters and Confession sent answer that wee agree in all points with these Churches and differ in nothing from them except that wee assent not in keeping festival days seing the Sabbothday only is keeped in Scotland Decemb. 17. Prince James was baptized in Sterlin in time of the solemnity the Queen subscribe a writing for mantenance of the Ministers by assignation of a part of the thirds of Benefices The Nationall assembly conveened Decemb. 25. at Edinburgh John Erskin is continued Moderator 1. The assignation The XII Assembly granted by the Queen is delivered by Alexander called Bishop of of Galloway and at that time Lord of the privy Counsell The answer of the assembly is They having just title to crave their bodily sustentation at the hands of the people which heare the doctrine of salvation from them they are content with what it will please them to give for their sustentation thogh it were but bread and water nor will refuse nor desist from their vocation but to take from others against their will whom they serve not they judge it not their duty nor reasonable And the assembly protests that the acceptation of that assignation shall not prejudge the liberty of the Church to suit the patrimony thereof in time and place convenient Then it was demanded Whither the tiths appertaine properly unto the Church and should only be employd to the sustentation of the Ministers of the poore mantaining of schools repairing of churches and other godly uses at the discretion of the Church Answered affirmativè without contradiction Then it was demanded Whither Ministers may with safe conscience keep silence when the patrimony of the Church is most unjustly taken up and wasted on vain things by these that have no office in the Church and in the mean time the ministry failing for necessity the poor perishing for hunger and churches falling to the ground Answered they should not be silent but earnestly admonish every man of his duty Thirdly Whither the Church men may require all possessors to pay tiths unto the Church only and inhibite all others to intromet therewith Answered After due admonitions used and no obedience following they should use the censure of the Church 2. Albeit the Church wanted not their own troubls yet they were not unmindfull of the affliction of Jacob elswhere and especially their afflicted Brethren in England as witnesseth this Letter sent by this Assembly with Jo. Knox The Superintendents with other Ministers and Commissioners of the Churches of God in the Kingdom of Scotland unto their brethren the Bishops Pastors of Gods Church who have renounced the Roman Antichrist and do professe with them the Lord Jesus Christ in syncerity desire the perpetuall increase of the Holy Spirit By word and writ it is come to our knowledge Reverend Pastors that diverse of our deare Brethren of whom some are the best learned within that realm are deprived from ecclesiasticall function and forbidden to preach and so are hindred by you to promote the kingdom of Jesus Christ because their conscience will not suffer them to take upon them at command of authority such garments as idolaters in time of blindenss have vsed in their idolatry which bruit can not but be dolorous unto our hearts mindefull of that sentence of the Apostle If yee bite and devour one another take heed lest yee be consumed one of another Wee intend not at this time to enter into the ground of that question which wee hear is agitated with greater vehemency by either partie than well lyketh us to be accounted among things tha are simply indefferent But in the bowells of Christ Jesus wee crave that Christian charity may prevail in you wee say the Pastors and leaders of Christ's flock in that realm that yee do not to others what yee would not have others do unto you yee can not be ignorant how tender a thing the conscience of men is all that have knowledge are not alike persuaded your conscience reclaimes not at the wearing of such garments but many thousands both godly learned are otherwise persuaded whose consciences are continually strucken with these sentences What hath Christ to do with Belial what fellowship hathlight with darknes If Surplice cornercape and tippet have been badges of idolaters in the very act of idolatry what hath the preacher of Christian liberty and the rebuker of all superstition to do with these dregs of that Romish beast yea who should not fear either to take in his hands or forehead the print and marke of that odious beast Our brethren that of conscience refuse that unprofitable apparel do neither condem nor molest you that use such vaine triffls If yee shall do the like to them wee doubt not but yee shall please God and confort the hearts of many who are wounded by the extremities used against these godly welbeloved brethren Colour of rhetorick or humane persuasion wee will use none but charitably wee desire you to call that sentence of Peter to minde Feed the flock of God which is committed to your charge caring for it not by constraint but willingly not as if yee were Lords over Gods heritage but that yee may be exempls unto the flock And moreover wee desire you to meditate on that saying of the Apostle Give no offence neither to the Jewes nor Greeks nor to the Church of God In what condition of time yee and wee both travell in the promoting of Christs Kingdom wee suppose yee are not ignorant
manners and corruptions of men jestingly asking In what Scripture could they find a Bishop for a thousand pound horse-corn and poultry and when they are teaching of love how could they find Judas 10. He oppugned the doctrin of Christ who pronounces that the most part are rebellious and shall perish 11. He denied that in the new Testament is mention of a presbytery or eldership 12. He accused the Ministers of pasquils of grudging of trouble and confusion and said Where is it what fault can they find with the Court as for myselfe I finde none 13. The Church being traduced by pasquills and infamous libells not only purged he not the Church or himself having good occasion but rather approved the same 14. In his preaching against the Ministry he used the very words of the libels that were casten into the Kings Chamber against them 15. This quarter of year by past he hath been negligent in doctrin disciplin and assisting the eldership In Sess 18. whereas Andrew meluin had by word given these articles now he gives them in writ and the Assembly assigneth to him the next day to prove the particulares and ordaines to warn Robert Mongomery to compear the next day at ten a clok to hear witnesses and probation received In Sess 20. the brethren that were sent unto the King with these articles of accusation return with answer that he had aceepted them very graciously and is content that the accusation proceed against Robert as a Minister and more that in the heads of religion he agreeth with his heart with the Church of Scotland albeit in some heads of policy he is not as yet resolved Then Andrew Melvin produceth his witnesses in the accusation to wit David Weemes Minister at Glasgow John Craig Pa. Adamson John Howeson c. All being eight in number give their oath and yet lest the said Robert say that he is defraâ—ded of any lawfull defence in his absence the Ass reserves place to any objection he hath against these witnesses if he come upon moonday at ten a clok and ordaines the same Robert because he hath departed out of the town to be instantly examined by five Ministers and two Barons or any three of them where they can find him and his deposition to be put in writ and reported unto the Assembly And for further probation if his accuser will take any other time Ordaines the said Robert to be warned unto that time In Sess 23. The Assembly gives Commission unto the Presbytery of Sterlin to summon Robert Mongomery before them to try examin his life conversation and accusations to be given against him and to report their diligence unto the next Synod of Lothian Unto whom the Assembly gives power to proceed against him according to the tryall and process deduced against him by the presbytery Under the pain of disobedience And also chargeth the said Robert to continue in the Ministry of the Church of Sterlin and not to medle with any orher function in the Church namely in aspiring to the bishoprick of Glasgow against the word of God and Acts of the Church or to vexe any of his brethren with his admission thereunto Under the pain of excommunication to be deduced against him in case of disobedience by the said presbytery and the sentence of excommunication to be execut by them with advice and concurrence of John Dury David Ferguson John Duncanson and John Dykes And this charge to be intimated by the Moderator of the Assembly unto the said Robert that he pretend not ignorance 11. In Sess 11. these heads were referred by the Synod of Lothian unto the G. Ass 1. That an universall order be made by the G. ass for examination admission and ordination of Ministers 2. To enquire what persons of the Ministry shall designe gleebs and manâ—es and seing the Synod of Lothian hath thought good that every Presbyt shall direct some of their own number for that effect within their bounds Wee crave the consent of the Gen. assembly and that the same may be universall and where is not a presbytery To appoint who shall design them 2. Who shall wait upon the Platt or Committee for modifying of Ministers stipends 3. What answer shall be given to the Kings Letter concerning the union and division of churches 5. That there may be an uniformity in summoning persons before the presbytery and in the process there 6. To suit that the tryall and admission of all Masters of schools be now enioyned unto the presbyteries 7. Seing wee in our Synod have agreed that disputation shall be every day of Exercise in every presbytery especially upon the controversies betwixt us and the adversaries for avoiding negligence in Ministers and that we may the better withstand the adversary That the Gen. assembly would appoint a generall order therein 8. What order shall be used with Ministers and Readers that set their gleebs and manse 9. That an article be sought by the Gen. assembly at the Parliament that all marriages without consent of parents without proclamation of banns or without other solemmities according to the order of the Church be declared null 10. To crave an Act of Parliament to be made against them that pass in pilgrimages and use superstition at wells crosses images or other Popish idolatry or obserâ—e feasts or dayes dedicat to Saints and set out fires for superstition 11. Seing the Act of Parliament appoints them that are convict of notorious adultery and by the ambiguous exposition of the word Notorious no execution followes Therefere for avoiding the plagues of God hanging over this wholl country for this crime that the Gen. assembly would crave an Act of Parliament for punishment of all persons whosoever are lawfully convict of adultery 12. Seing an Act of Parliament is made for discharging of markets on sunday and no execution followes whereby people absent themselfes from the Church and continue in ignorance and so atheism increases Desire that some order may be taken in this Parliament against Magistrats that put not the Act in execution Notwithstanding any particular dispensation 13. To crave an Act of Parliament for provision of gleebâ— and manfes unto the Ministers at Abbey-churches as others have 14. Because there is an Act of Parliament that all Provestries and Prebendaries shall be given to Students to maintain them at a schoole and very many of that sort are of cure of souls and parish-churches And nevertheless they are given to Courâ—iers Therefore wee desire that there may be an Act of Parliament that all Provestries and Prebendaries joyned with cure of souls may be given to none but to Ministers and so many as are given may be null in time coming And that Prebendaries which were founded for Schools or Masters teaching there be given according to the foundation to Masters for instructing the youth and if these be disponed otherwise the disposition to be null Follow answers unto these Unto 1. Will. Crysteson Andr. Melvin Thom. Smeton
to understand the grounds moving them to that late action at Ruthven to wit the danger they perceived of the Church and religion the evident perill of the Kings Majesty and his estate and the confusion and mis-order of the Common-wealth whereof as they feell good testimony in their own consciences So they crave the Assembly would shew their good liking of the same and give ordinance to each Minister at his church to declare their good ground and action unto their flocks exhorting all Noble men others whatsoever faithfully to concurr with them in this good cause to the full prosecution thereof Then it was enquired by particular voting Whither these perills and every one of them whereof the information was made was seen or perceived by the brethren It was voted universally affumativè And to the end the Kings mind may be also known in this particulare Ja. Lowson David Lindsay and the Kings Ministers were directed to wait on the King to morrow after noon to conferre of these dangers and to report his answers Their report was that his Maj. said There was perill to religion and indirect courses were taken to the hurt thereof whereunto his own perill was joyned for he esteemes his standing to be joyned with the standing of religion As also he acknowledges sundry abuses in the realm and that all good men should concurr of duty to take away danger from the Church from his person estate and to the reformation of the Common well As for these things the Noble men craved three were appointed to frame an Act concerning them and shew it in the next Session That form was sent unto the Commissioners of the town of Edinburgh to be advised by them apart and then was voted and agreed-unto by the Assembly VII The Assembly considering the scandall by the impunity of Bishops to the grief of good men gives commission to the particulare presbyteries after specified to summon and call before them the Bishops in manner following that is the presbytery of Perth shall summon the Bishop of Murray the presbytery of Edinb the Bishop of Aberdien the presbytery of Merns the Bishop of Brechin the presbytery of Dundy the Bishop of Dunkell the presbtery of Glasgow the Bishop of Santandrews the presbytery of Sterlin the Bb. of Dunblain and Isles and to accuse them and every one of them in all or part as they are guilty to wit of non-preaching and Ministration of the Sacraments of negligence in doctrin disciplin haunting or frequenting the company of excommunicat persons wasting the patrimony of the Church setting tacks against the Acts of the Church giving Collation of Benefices against the said Acts and finally for giving scandall any way in life conversation And after due tryall process conviction to put order unto every one of them according to the quality of their offense and Acts of the Assembly Before the next meeting of the Assembly As they will answer c. VIII It is judged most expedient that Colledges and Univesities be visited and commission is given to certain Noble men and Ministers to concurr with such as the King and Counsell shall direct with them in visitation of all the Colledges And to consider how the rents and livings of every one of them are bestowd how the doctrin is used by the Masters and Regents whether it be correspondent to the Act of Parliament how order in disciplin is keept among the students And as they find disorder or defection to take order there with according to the Act of Parliament IX In Sess 11. the Sumner or Officer of the Church declares that whereas he was directed to summon the Kings Advocat to compear before the Assembly he could not find him for he is in Hermestoun A citation is directed to summon him to compear on wednesday next and answer whither he was the Former of the slanderous proclamation in July against the Ministry and for opposing the lawfull proceedings of the Church Certifying him if he compear not the Assembly will proceed as appertaineth In Sess 17. the Kings Advocat compeareth and adviseth the Assembly to consider whither they will allow their form of proceeding against him being a servant of his Majesty that he only is called upon the alledged forming of a Proclamation given out in the Ks name under the title of A declaration and concluded by authority of His Counsell and as they shall find by their wisdom he will not contemptuously refuse to answer After consideration it was judged that in respect of the slander arisen by his person he may and should give his declaraâ—ion for removing the slander He is content and openly takes God to witness that he neither invented nor formed nor penned that proclamation but at the desire of the Duke he translated out of French into Scots the last part of it and did nothing more in all that proclamation Here with the Assembly was satisfied for his part X. The Earle Both-well declares that as he professed the true religion now preached within the realm before his departure so he hath continually lived and mindeth to live and die with it by Gods grace X. Some burgesses of Glasgow were summoned to compeare The Laird of Minto compeares and confesses his fault The disciplin and otder to be used against him for the offense is remâ—tted to the judgement and discretion of the presbytery of Glasgow and so of John Graham elder and the presbytery should report what shall be done unto the next Assembly Archbald Hegget John Graham younger Hector Stuart John Sprewâ—ll elder Wil. Hegget and Robert Stuart are called and compear not They are condemned of contumacy that being at severall times summoned to answer for haunting or using the company of Ro. Mongomery after his excommunication was intimated unto them and for other enormities done against the Church they have despised the voice thereof they are ordained to make their publick repentance in the Church of Glascow after the form to be prescribed by the presbytery unto whom the execution of this sentence is committed Colin Campbell Malc Stuart Hect. Stuart Jo. Graham elder Gawin Graham and Archb. Hegget were summoned to answer for the violence done to Jo. Howeson in the presbytery they are called none of them compeares excep John Graham of whom before and Gawin Graham The Assembly ordaines the others for their violence and disobedience to be excommunicat in the church of Glasgow by D. Weemes with advice of the Presbytery XII Articles were read and allowd as meet to be propounded Seing the Jurisdiction of the Church is granted by God the Father throgh our Mediator Jesus Christ and given to these only who by preaching and overseeing bear office within the same To be exercised not by the injunctions of men but by the only rule of Gods word That an Act of Parliament concerning the liberty and jurisdiction of the Church be so plainly declared that hereafter none other under whatsoever pretense have any color to
directed to see whither the king thought good that certain of his Counsell shall be appointed with certain brethren to be named by the assembly to consider that process and appellation before it be brought to the publick judgement of the assembly His Ma s answer is reported that he is willing it be so In Sess 16. They who were appointed to consider that process begin to report their advice So many of the Ministers of Fife as were present were bidden to remove These do protest that the assembly should proceed in that matter formally and tak-in the appellation and the process hear the alledging of the appellant and their answers and they offer themselves ready to answer and accordingly to proceed and judge and otherwise that howsoever that action shall be judged it shall be no prejudice to their process and Sentence nor unto the Churches of Scotland These are removed The brethren of the Assembly do for the most part vote that it is not expedient to enter into the rigorous discussing of that appellation and process but a midst to be taken in it as it was propounded and publickly read whereof the tenor is If the Bishop by his hand-writ or personall compearance in the Assembly will professing in the presence of God deny that he ever did publickly professe or mean in any way to exercize a supremacy or to be Judge of other Pastors or Ministers or ever allowed the same to have a ground in Gods word and if he had so done it had been an error and against his conscience and knowledge 2. If hee will deny that in the last Synod he sought to be Judge thereof or if he did that in that he had erred and in that imperious behavior contempt of the Synod and his brethren he shall crave that it may be overpassed and promise good behavior in time coming 3. If he will promise that he shall take upon him no further power than he may justly by Gods word and according to the late Conference and endeavoure in all respects to shew himselfe in all time coming a moderate Pastor and so far as he may be a Bishop prescribed by Paul and submitt his life doctrine unto the judgement censure of the Generall assembly without any reclamation provocation or appellation from it in any time coming in that case for his Ma s satisfaction and to give testimony with what good will wee would obey his Majesty â—o â—or as wee ought or in conscience may and for the good assurance wee have of hâ—s Ma s favorable concurrence in building the house of God and for quietnes to continue in the Church of God within this realm And because the process of excommunication was led and the sentence pronounced during the time of the conference whereupon his Ma. hath taken occasion of offence which for many good causes were convenient to be removed wee will forbear to examin the said process or to decide whatsoever provocation or appellation or call into doubt the legality or form of the said process or condem the Synod yet for the respects foresaids and upon good and weighty consideration wee hold the said process as unled or undeduced and the Sentence as unpronounced and repone the said Bishop in all respects so far as may concern the said process Sentence of excommunication into thr former estate he was in immediatly before the same as if no process or sentence had been led or deduced against him Providing always he observe what hath been promised by himselfe dutifully in his vocation in all time coming In Sess 17. Andrew hunter a Minister made protestation publickly as followes Seing the Provinciall Assembly of the church of God gathered in his name at Santand Aprile 12. 1586. for manifest crimes upon contumacy hath justly and formally according to the word of God and sinceer custom of the Church of God excommunicated Patrik adamson And that in this assembly they take on them to absolve the said Patrick from the said Sentence the process not being tryed nor heard in publick the person excommunicat declaring no signe of true repentance nor craving the absolution by himselfe nor his proctors before the very time wherein they absolve him He therefore for his part and in the name of all other true brethren and Christians who will be participant hereof taketh God to record of the dealing of that Provinciall and this Generall Assembly and protestes before the Almighty God his holy Angels and Saints here conveened that he hath no assurance in Gods word or of conscience to assent allow or approve this absolution And therefore untill the time he perceive the mans conversion to be true effectuall he can not but hold him a man justly delivered to Satan notwithstanding the said absolution And this his protestation subscribed with his hand he craves to be registred ad perpetuam rei memoriam And there-with gave-in the speciall reasons moving him here unto premitted to the said protestation made Andrew Melvin and Thomas Buchanan do adhere unto this protestation made Patrick Adamson had subscribed the conditions propounded by the Assembly at Halyrud house May 20. 1586. with his declaration thereupon for the which cause the Assembly didabsolve him and for these causes as they be contained in the said proposition at length they declare as is before In Sess 18. concerning the execommunication of Ja. Melvin Minister at Kilrinny and some other brethren of Fife by Patrick Hamiltoun and Samuell Cuninghan The Assemb ordaines the Presbytery of Santand to take tryall in that matter and put order to the same according to the quality of the offense VIII In Sess 17. All Ministers are exhorted and admonished to judge charitably of others albeit there be diversity of opinions and votes remitting every man to God and his own conscience and that none publickly or in pulpit quarrell or impugne the determination of the G. Ass concerning the appellation from the Sentence of the Synod of Fife IX In Sess 16. Articles were read and ordained to be presented unto and craved of his Majesty It may please your Maj. to take some substantious order how the Country may without delay be purged of the pestiferous Sect of the Jesuits specially of those who for their friendship in the North are highly authorized albeit they have been summoned to underly the law and an assise was summoned for that effect yet their non-compearance is dispensed with and they go through the Country freely meaning nothing lesse than to depart and Jesuites repair unto them a new out of the South and out of France 2. Seing Papistry aboundes in the North for the want of qualified Ministers there and this is partly for lack of sufficient provision stipends therefore assignations would be made unto them conform unto the Ministry in the South and let not the thirds there be assigned unto the churches of the South untill their own churches be first provided sufficiently and such as have been
was put in his hand and if the living may be possessed with save conscience and without scandall he intendes to be Minister of Dornoch and hereupon he craves the judgement of the Assembly and promiseth also that he shall never medle with Visitation but at the command of the Church The Assembly appointes two to consider the circumstances and advise upon an answer In Sess 15 a letter was approved by the Assembly and sent unto the King in this tenor Sir It may please your Majesty wee have received your letter willing us to elect Mr Robert Pont to the Bishoprick of Caitnes vaking by decease of umquhill Robert Earle of March your Hieness uncle wee praise God that your Ma. hath a good opinion estimation of such a person as wee judge the same Ro. to bee whom wee acknowledge indeed already to be a Bishop by the doctrin of S. Paull and qualified to use the function of a Pastor or Minister at the church of Dornoch or any other church within your Ma s realm as also to use the office of a Commissioner or Visitor in the bounds of Caitnes if he shall be burdened with it But as for the corrupt estate or office of them who have been called Bishops heretofore wee find it not agreeable to the word of God and it hath been damned in sundry other assemblies nor is he willing to accept the same in that manner this wee thought good to signify unto your Majesty for answer unto your Hi. Letter of nomination c. X. In Sess 16. It is concluded that all pastors of whatsoever sort they be shall be subject to the censure and tryall of their brethren alswell of the Presbytery as of the Provinciall and Generall Assemblies concerning their life conversation and doctrin and whosoever shall refuse their tryall and censure the Presbytery Synodall or Generall Assembly shall proceed against them XI The Kings five Articles 1. If any controversy be concerning the Bishop of Saâ—tan that it it be reasoned in his Ma s presence 2. That the Bishop of Aberdien be not prejudged in his jurisdiction and living but the samine to be exerced by himselfe because the alledged slander whereby he was damnified is sufficiently tryed and removed 3. Concerning Ja. Gibson and Jo. Cowper that they confesse their publick offense and slander against his Majesty and satisfy therefore as he shall think good or otherwise be deprived from all function in the Church 4. That Mr Robert Mongomery be received without more ceremony to the fellowship and favor of the Church 5. Concerning the Laird of Fentry his excommunication which was somewhat extraordinary to be declared null XI John Erskin of Dun Ro. Pont An. Melvin Da. Lindsay Tho. Buchanan An. Hay Ro. Bruce Jo. Robertson Al. Rawson Robert Graham David Ferguson Nic. Dalgliesh John Porterfield Ia. Duncanson Adam Iohnson Wa. Balcanquell An. Clayhills Iohn Brand or any 13 of them are ordained Commissioners unto the Parliament Instructions unto these Commissioners 1. As concerning his Ms articles in the first two let the judgement of the Assemb be followed and notified unto his Majesty In the 3. They shall travell by all possible good meanes to settle his Majesty and bring it into oblivion Or els if they shall find any assured hope that the articles of the Church shall be looked upon and granted to passe in Parliament they shall endeavour to bring the matter to such a midst as may best agree with respect of the Ministry satisfying the offence of the godly and conscience of the brethren themselves against whom his Maiesty hath taken offence as may be in speciall that which his Ma s Commissioners sent in write unto one of the said brethren but if they be urged unto the article as it standes they shall leave the matter free to be tryed and judged by the Generall assembly As for the 4. they shall dispence with Mr Mongomery in some ceremonies used in repentance if they find his Majesty willing to remitt somwhat of the rigor of his Mas satisfaction craved of the two brethren 5. Concerning Fentry they shall shew his Majesty that the Church hath appointed certain brethren to see what effect the dealing of them which were appointed by the last assembly hath taken with him and to travell further to bring him by repentance into the bosom of the Church whereby the Sentence may be in very deed annulled 6. They shall admit nothing hurtfull or prejudiciall to the disciplin of the Church as it is concluded according to the word of God in the Generall assemblies preceeding the 1584 year but precisely seek the same to be ratified and allowed if possibly it may be And finally in all let God be feared and a good conscience keept in procuring the well of the Church and taking away all impediments contrary thereunto XII In Sess 18. It is concluded that none shall be admitted to a parsonage or vicarage who is not qualified to preach the Word XIII The next Assembly is appointed to conveen at Edinburgh Iuly the first tuysday I. It appeares by the mutilation of the Assemblie's books what spyte these that would be called Bishops have had against the Assemblies and how they would have had all memory of antient proceedings in the Church abolished as I know certainly by my own experience with what earnestness the late Bishops sought to catch and destroy all the Extracts or coppies of the extracts of the Assemblie-books For remedy of that evill after that Assembly they took course to have a double Register of the proceedings of the assemblies II. wee see that in this assembly all power in the Church was taken away from that kind of Bish s and they were made liable unto the censure of the assemblies III. From this and former assemblies wee see what work there was to bring them down and all the reason that was brought at any time to hold them up was partly the interest of Episcopacy more prejudiciall than profitable unto Roialty some Noble men and the weightiest was the motives of Estate as if Kingdom and Parliament could not stand without Bishops But if our Chronicles hold sure the Kingdom of Scotland stood 13 or 1400 years without such Bishops and all that time excepting some intervalls the Kingdom was on the increasing hand but after the erection of Bishopricks as the Chronicles testify untill this time whereof we are treating the estate of the Crown was lesse and lesse yea and brought to nothing or very litle So that the contest betwixt the Kings Regents and the Church was for a supply out of the thirds of Benefices And in the Parliament in July following the temporality of Benefices was annexed unto the Crown that the King might have meanes to bear forth the honor of his Estate and not burden his subiects with taxations for his support So as they came from the Crown to the diminution of Royall honor so they were returned to the right owner and it may
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
b The Order of Knights among the Clergy began in England 273. e Three Orders of Religious Knights at Jerusalem 37. e Knowledge even of the Scriptures without obedience makes guilty 501. e L The Latin language was first authorized in Churches 19. b The first Latine Mâ—â—s in Constantinople 19 e The Latine Translation of the Bible is not authentical 49 it was corrected by Alcuin 3. e. by Erasmus S. 23. m again by Pope Sixtus V. S. 283. and again by Pope Clemenâ— VIII S. 283 e God's Lâ—w or Writings are unchangeable by men 336 e The reconciliation of the Lantsgrave with Charls the V. S 122. Divine Service was in the vulgar Language 142 143 154 187. Laws concerning Church-men 186 e. 188 190 194. 19â— 292. The League between France and Scotland 99. Several Lawyers testifie against Princes for giving civil power unto Prelates 528 b The Laying-on of hands by the Bishops S. 471 472. Leonard Caesar was burâ—t and why S. 94. m Legati à latere how they began and usurped 272. they were more desirous of gold than of doing good to souls 324 m A Letter of Sir Francis Knols concerning Bishop S. 471 472. A Letter of the Assembly of Scotland unto the English Bishops concerning the prâ—ssing of Rites S. 348 349. A Letter of Andrew Melvin unto Beza concerning the Church of Scotland in the year 1579. S. 401. another of his to the some purpose S. 444. A Letter of the L. James Stuart unto Francis King of France S 209. A Letter of Richard the II. King of England remarkable by Kings 460. e The Author of Lent is unknown 93 m. it is urged upon men 265 266. The Battel of Lepanto S. 285. m Liber Concordiae how contrived and carried S. 308. Life eternal is not by debt or merit but only of grace 175. m Litargies were manifold in England 61. m. and in Italy 91 Livonia became Christian 374. e Lituania became Christian 486. Luithpert Bishop of Mentz complains of the Doctrine corrupt at Rome 566. The causes of variance amongst the Lutherans S. 305. M The Offices of Magistrates and Ministers are distinct S 297. m. 298. e. 331 332. Marriage was forbidden within known degrees of kinred 189. e. and then restrained â—o seven degrees 278. The Marriage of Priests 19. b 26. e. 51. b. 64. e. 65. m. 66. b. 154. e. 261 262 265 329 b. 340. m. liberty thereof was sought by the Emperour and Duke of Bavier S. 278. e. 279. Mahumet's beginning and religion 53. The Manichees 278. The blood of Marâ—yrs is the seed of the Church S. 169. e. 170. 191. e Martin Luther the occasion of his first contradicting the present courses S. 56. his first assault against the manner of selling Indulgences S. 57. a remarkable discourse between him and a Legate Vergerius S. 103 104. a Popish tale of his death 120. e. he forbad that any should be called Lutherans 121. m. the manner of his death 122. The Virgin Mary was not free of sin 212 e how the worshipping of her began and increased 345 347. The Fraternity of â—he Virgin Mary began S. 282. b Mary Queen of Scotland her reasons for her Religion S. 343. they were answered by the Assembly 344. The Mass The Mass was made by Pope Gregory the I. 12. and opposed 91. it hath been oft changed 136 m. 145. e. trouble for receiving it 91. b the original and signification of the word 140. b. 145. b. the catalogue of them who give is rehearsed in the Mass 144. b. the Letany 141. e. and other Rites are marked in the pages following The breaking of the Bread is turned into a new Mystery 147. b. the manner of receiving is changed 148 m. the uses of receiving at the Mass 148. m. the Canon of the Mass confutes the Doctrine of a Sacrifice 151. and of Transubstantiation 152. and of denying the Cup 153 and also the opinion of Merit 153. m. an impious trick devised lately in the Mass 154. b Some Meats forbidden by the Pope 75. m There is but one Mediator 101 e The Merit of works is rejected 27. m. 101. e. 133. b 183. b m. 211 m. 337. e. 338. b. 340. b. 369. m. 478. e. 479. b. S. 16. Meritum or Mereri what it signifieth 27. m. 153. m. 331. m. 371. m. S. 291. m Michael the Greek Emperour would submit unto the Pope but the people would not 409 411. Many Ministers or Preachers are necessary S. â—34 m The causes of depriving Ministers S. 419. e. corruptions in the Ministry S. 462. Pleaâ— among Ministers how to be composed S. 426. m Miracles are not to be sought when the Gospel is established 95. e. 215. e. 487. e Late Miracles how they have been wrought 112. m The Miracles of Christ's child-hood are forged 213. m Monkâ— 47 49. they are described to be Monsters 528 b. they got liberty to hear Confessions c 295. m. more Orders of them were forbidden 387 e. their pernicious diversity should be reformed 541. b. their Revenues in England 557. m. their Jugleries S. 7 b 102. m e Monothelites 7. e. 65. m A Conference at Moupelgart between the Reformed S. 311. N In Navar Reformation was proclaimed and again it was forbidden S. 301. e In the Netherlands some light of the Gospel before the Reformation 550. S. 156 157. the Reformation began there 159. they were persecuted S. 72. m. they are more persecuted and indeavour their liberty S. 292. their first Synods S. 293. m. 295. e. their first union which continueth S. 295. m Some Doctrines of Nicolaus de Lyra 486 488. Nicolaus Tribunus Romae attempted to command the Pope and the Emperor 438. m Norway becomes Christian 269. 374. O The Oath of Fidelity unto the King 64. A Coronation Oath 274. The Oath of Fidelity unto the Pope 73. m. another 251. m S. 50 51. The Pope craves an Oath of Fidelity of William the Conqueror who refused to take it 275. The Oath ex Officio made and also condemned 556 b The prayer Offertorium in the Mass 144. b Offices of State were forbidden in England to be bestowed on the Clergy 501. b The Bishop's Official is described 382. The first Organs in Christian Churches 19. b None is without Original sin but Christ 17 338. m A Parliament at Orleans for Religion S. 141 142. P The Pall or Metropolitan Bishop's Coat 12 e. 20. m Patrick Adamson Bishop of Santand was excommunicated by the Synod of Fife and upon considerations was absolved by the National Assembly S. 450 451. again he was excommunicated 480. and before his death sought absolution 481. Patrick Graham the first Arch Bishop in Scotland that title he got from the Pope 562. Patrick Hamilton Martyr the Articles laid to his charge S. 169. The Temple Pantheon in Rome is dedicated to all Saints 15. Patriarks are multiplied 53. the correspondence of the three first Patriarks 363. m Paul was equal unto Peter 415 e A brief narration of
them 166. what are these Books 88. e. 103. m 112. e. 333. e. 435. m. 487. b. 477. b. 501. m. those are the Rule of all Doctrine 367. b. 369. b. 475. b. 502 543. e. and Judge of all Controversies 545. m. they should be expounded as the Writer would have them to be understood 96. m. how to finde the true sense of them 96. m. they are very profitable and sure 101. m. 213. m. 215. b 216 m. 217. m. 222. b. 224. b. the use of them is for the good of men 215. b. and for the ages then to come 172. m. 212. m. Children should be instructed in the Scriptures 216. m. they are a buckler against all Heresies 213. m. and the singular ground of Faith 221. e. 266. m. the Old and New Testament are alike and of the same Authour 213. e. 214. what the Scriptures reveal not we should not enquire 213. b. they should be translated into vulgar Languages 98. e. 99. b. 496. b. 501. m. how the Translations are to be examined 367 b. S. 31. b. Every family in Scotland was ordained to have a Bible and Psalm Book S. 401. The Scriptures were made subject unto the judgement of the Pope 249. m. they were rejected by the preaching Friers 488. and became unknown to many Church men S. 26. e. 27. b 166. e. 179. e. 182 m Some Signs of Christ's second coming 480. God only can forgive Sin 481. m. 550 m. when Sin is forgiven punishment is also forgiven 550. m. 551. b Simon Thurvey an arrogant Disputant became ignorant on a suddain 383 e Singing in Christian Churches began and was abused 141. m The King of Spain was called The Catholick King 518. m. the Spanish Inquisition S. 155. e The first Stations 13. A meeting of the Protestants at Smalcald S. 102. e. another there S. 105. a third there S. 109. Sweden becometh Christian 269. and Reformed S. 92. Some Scythians called Rhositi become Christians 184. m The Supper of the Lord. In the Lord's Supper the Bread and Wine were divided unto all 29. m. 334. m. 367 m. S 288. e. the unworthy eat not Christ but the Sacrament of Christ 102. m. 175. e. 183. e. the Bread was called the Figure or Sacrament or remembrance of Christ's Body 112. e. 133. m. 139. m. 146. e. 175. e. 181. m. 162. b. 228. e. 296. b. 367. m. e. 503. b. the Antient and Primitive form of administring the Supper 36. b. it was received daily and then each Lord's day 138. m. the Bread was not worshipped 146. m. 481. m. all did receive the Elements 146. e. 147 184. b. the Cup when denied unto the People 147. e. what was done with the Reliques 148. e. it should not be given unto the dead 176. e. the Bread remaineth after Conâ—ecration 505. b a forged distinction of oral eating visibly and invisibly 259. the Body of Christ is not in two places at once S. 16. e. a Book of the Lord's Supper was found in Holland and sent unto Luther and Helvetia S. 156 157. how the Controversie of the Lord's Supper begâ—n among the Reformed S. 85 agreement was â—ought S. 104 105. Bucer made a Retractation of what he had thought of Luther's opinion S. 160 165. Sursum Corda what these words in the Mass do teach 145. m Superstitions have a two fold influence S. 329. m T Taxes paid out of France unto Rome 428 429. The Tartars conquered the Lands of the Turks and lost them again 440. The Templaries or red Friers were condemned and their cause 455. Theophylact Bishop of Bulgaria his Doctrines 212 219. he is vindicated from the Romish Errours of Free-will Election by fore seen Faith or Works and of Transubstantiation and of Peter's Primacy 218 221. Thomas Arundel the cruel Bishop of Canterbury was plagued by God 557. m Thomas Becket 376. 377. The Thoughts of men are ruled by God 28. b Tithes should be paid 189. m. 190. m. 415. m. S. 348. Tithes were taken by the Piâ—hts from the Church and within less then ten years they lost Land and all 186. Transubstantiation 152 176. b. 181. m. 219 220 254. m. 255. A Decreet of a Roman Synod is contrary unto Transubstantiation 257. e It was not believed in Lombard's time 372. e It was made an Article of Faith 387. b It begot many new questions 417. m. 420. e How it came to be believed in England 227. m. and afterward was condemned 228 229. and in Italy 254. m. 552. It was not understood at Trent S. 264. Treason is punished 8. m The first Torches in Churches 13. m Many knew the Truth and durst not profess it 481. b Truth was called the greatest crime 477. b The Turks resist the Saracens 94. e. and overthrow them 271. Their first Emperour was Ottoman 492. e They take Constantinople 512. m. 525. Their cruelty and revenues 554. A dispute of a Turk with a Christian S. 151 153. V The Vandals become Christians 224 270. Vandalica Reformatio what 375. Ubiquity of Christ's Body is denied 373. b Vertue in men is of God's work and not mans 37. m The holy Vessels 144. e The holy Vestures of the Altar and of Priests and Bishops 144. 149. m The Priests of the Eastern Churches had but usual Vestures 144. m The Vestures of Preachers 385. The Title Vicar of Christ 322. m Vigiliae Siculae 395. m Vision concerning the estate of the Church 481. e. 539. b A Visitation of the University of Aberdein S. 362. The University of Paris began 99. e The University of St. Andrews began 557. b. and enlarged 559. Universities erected in Germany S. 4. e No Union in the Roman Church in respect of doctrine 489. m. S. 297. e. nor in their service S 280. e The title Universal Bihop was oppugned 9. and affected and obtained 13. where it is also expounded An Usurper reigneth craftily and wickedly 5. W Wafers in the Sacrament 147. e The Waldenses began 350. their number 351. their Doctrine is declared generally by the testimones of Romanists and Protestants 352. Articles imputed unto them 354. objections against them are answered 355. the occasion of their separation from the Roman Church 353. how they were persecuted 356 420. e. 423. e. 475. m. 476. their Articles and Disputes with the Dominicans 423 e 424. their Supplication to King Uladislaus and the Confession of their Faith S. 9. the Clergy would have them all in Merindol to be killed but King Lewes the XII would not S. 23. m. they are persecuted again S. 131 e. 140. e. they had liberty in Savoy S. 141. m. The Wars of Jerusalem began 271. at the first some did espy the finistrous ends of that expedition 272. m Westphalia becometh Christian 61. m Whitgift Bishop of Canterbury his earnestness for Rites his fawnâ—â—g on the Queen and his different genius from his Predeâ—essor S. 337 338. Free-Will is by God's grace 28. e. 96. e. 100. e. 134. e. 160 215. 180 b 211. e.
in Histor Sclavo lib. 1. and after him Ph. Morn in Myster have marked the cause The liberality of Lewes had made them earthly Princes who should have been guides to heaven by feeding souls His pride was soon laied low for he died within 40. daies 5. GREGORY the IV. would not sit in his Chair till he was confirmed by the Emperor Platina saith The Emperour did so not out of pride for he was very mild and courteous but he would not lose his Imperial right and although he gave them wealth he would not quit his authority This Pope ordained the Feast of All-Saints to be kept Novemb. 1. Naucler Pol. Vergil de invent rer lib. 6. cap. 8. Fasci temp and the French and German Churches began first to observe it He was not slow in transporting dead bodies The Papishes talk much of an Epistle of a Greek Monk unto this Gregory to prove the Primacy of the Pope because he calleth him equal unto Primacy of Bishops the Angels the Apostolical Father the highest light c. But they will not shew that he writ that Epistle in despight of his Patriarch who had censured him for worshipping Images nor will they tell how the same Monk calleth the Bishop of Alexandria the great light the first Prince of Bishops and Apostolical Father and in another Epistle he calleth the Bishop of Jerusalem the first of the Patriarchs though thou saith he be called the fifth for where the Bishop of our souls and High-Priest of all was born wrought all his miracles suffered was buried rose again lived and whence he ascended there undoubtedly is the highest dignity of all It may then be doubted who was the first in that man's opinion Ph. Morn in Myster pag. 157. Gregory sate 16 or as some say 18 years 6. SERGIUS the II. was crowned by the Clergy and People not regarding the Emperour's consent because of the emulation amongst the brethren Continuator Eutropij writeth that Lotharius and his son Lewes being anointed did great harm unto the Romans for this their trespass and caused them to give their Oath of fidelity and then did confirm the Pope Ph. Morn in Myster pag. 159. This Pope's name was Osporci and being ashamed The change of the Pope's name of it he first of all Popes did change his name after his investiture Platin. After his example it became a custom saith Pol. Vergil de invent rer lib. 4. cap. 10. that if any who was chosen had not an honest name he did change it for example saith he and let it not be spoken without laughter if he be a wicked doer he is called Bonifacius if timorous Leo if a Clown Urbanus if fierce Clemens if of ill report Benedictus .... and they say this is done in imitation of Christ who gave the name of Peter unto Simon Serepus did first ordain that a Bishop should not be judged under 72 witnesses The fore-named Continuator writeth that in his time was great Simony is punished simony and he professed openly to sell Bishopricks and who gave most should speed best The Authour of Catal. test ver from an old manuscript and Henr. de Erford lib. 10. sheweth that none was found who for the glory of God would forbid this vice and therefore God sent the Sarazens amongst them who slue great numbers of them and carried away great spoil But Ph. Morn ex Anastas Biblioth writeth These Bishops Drogo The Pope is opposed of Metens Gregory of Ravenna Angilbert of Millan Joseph of Eporredia Aginus of Verona Almaricus of Cuma Norchard of Vercelles the Bishops of Luca Pisa Volaterr together with others that is the chiefest Bishops of Italy and the Counts Boso Adalgisus John c. had contention with him daily for his pride and usurpation and Agilbert made separation from the Church of Rome whereas his Predecessours had submitted unto the Pope the space of 60 years he nor his Successours would not subject themselves for the space of 209 years as followeth Also Theodore Abbot of Fulda in an Epistle testifieth that the Church of Millan did then respect the writings of Ambrose and his Liturgy was in use there Ph. Morn in Myster Sergius sate 3 years 7. LEO the IV. was chosen the same day that Sergius died and he was A Pope is a Warriour consecrated without the consent of the Emperour and therefore as Anastasius and Ph. Mornay say the Romans fearing that Lewes would return and censure them for that deed sent their excuse that they were in danger of the Sarazens and had need of the Pope's present help For the Infidels were lying about Rome and had wasted a great part of Italy untill Pope Leo gave them battel at Ostia where by the providence of God after publick prayer in audience of the Army many of the enemies were slain others were taken captive and the residue fled unto their ships And then Leo and loyal writ unto the Emperour as is in Gratian. dist 10. Cap. de Capitalis thus Concerning your Imperial Precepts and the Precepts of your High-Priests our Predecessours to be kept irresistably so far as we could or now may we profess to keep constantly both now and for ever As for the time past he protested that he was compelled thereunto and not of his own motive nor in contempt of the Emperour and he subjoined If any hath said or shall say otherwise ye may certainly understand he is a liar In another Epistle when he was accused that he and Gratian Magister Militum had plotted to reduce the Empire unto Greece Platin. he writ more submissly saying If we have done any thing amiss and have not kept the path of just laws wherein we are subject we will amend at the sight of your Majesty or of your Missi .... and we desire not only that these things be exactly tried by your Missi but whether they shall be found less or greater let all things be so ended by them that nothing remain thereafter undiscussed or undecided Here it appeareth clearly what authority the Emperour had then above the Pope This Leo bestowed six years in repairing the City for the Sarazens had weakned a great part of it and all Italy did contribute unto the reparation also the Emperour and his two brethren sent a great sum of money for the work saith Nauclerus He did add much unto the City and that part was called Leonina he ordained that a Cross of Gold all set with precious stones should be carried before him contrary to an Act in a Councel under Gregory the IV. The Authour of Catol test ver lib. 10. hath a story And a Reformer of the Church which he saith was never in Print before ex Luithprand how Leo observing many things done impudently against God and the salvation of Christian souls did assemble a Synod of 67 Bishops at Rome by the advice of Lotharius and Lewes and setteth down 42 Canons which he hath particularly In