the Chair of Peter as they speak were so abhominable and wretched what is become of the line of succession whereof they boast And since that wicked generation did continue so long space of time from whom have they ordination in the following ages And here we may remember what Pope Gregory the I writ on Iob. lib. 34. cap. 2. I will yet declare a sadder thing by the fearfull order of hid dispensation ere that Lemathan shall appear in that damned man which he shall assume the signs of vertue shall be withdrawn from the Holy Church for prophecy shall be hid the vertue of abstinence shall be diminished the words of doctrine shall cease and no miracles shall be seen Which things indeed Divine dispensation will not take away altogether but he sheweth not these openly and in plenty as in former times And this is done by admirable dispensation that by one thing both the piety and justice of God may be fulfilled for while the signs of vertue being withdrawn the Church seems more contemptible both the reward of good men groweth which do esteem her under hope of heavenly things and not for present signs and the mind of wicked men against her appears the more easily who neglect the promised invisible things while they are not ingaged by visible things Therefore while the humility of Beleevers is as it were destitute of the multitude and manifestation of signs by the terrible trial of Divine dispensation mercy is bestowed on good men even by the same means whereby just wrath is heaped upon the wicked So far he Now what do these two Cardinals in these their lamentations and that Pope in this fearfull Prophecy of Divine dispensation but confirm what is the usual doctrine of the Reformed Churches that The Church did lurk for a space of time But the Romanists in these daies will not hear this and the deluded people are made to beleeve that the Church of Rome hath continued through all ages in glorious Majesty And yet even in these darkest times were some witnesses of the truth although not without some dross of the corrupt age 2. Ambrosius Ausbert a French Monk in the beginning of this Century writ Commentaries on the Psalms and Song of Salomon and ten books on the Revelation out of which I have selected these testimonies Lib. 3. cap. 5 The old and new Testament are called one book because the new cannot be separated from the old not the old from the new for the old Testament is the new vailed and the new is the revelation of the old ...... The Lord said unto Peter bearing the type of the Church Thou art Peter and upon this Rock will I build my Church as if he had said Upon me will I build thee Lib. 4. cap. 8. It is no wonder that our prayers and tears are offered unto God not in our name but by the great High-Priest seeing Paul exhorts us saying Through him let us offer up the sacrifices of praise unto God Lib. 5. cap. 11. When God rendreth reward unto his servants he rewardeth his own gifts in them for he would not say He rendreth a reward unless he had gotten the works of reward but we could not have the works of reward unless we had gotten from Him that we were able to work in this sense we ask daily Give us this day our daily bread if it be ours why ask we it daily to be given us It is ours by receiving which was not ours by having Lib. 6. cap. 13 The book of Predestination as it containeth the Elect written in it by unmovable eternity so by no means receives it the Reprobates to be written in it But why so If this be asked of me I answer briefly Because God is most good mercifull meek and just mercifull because he freely saves some sinners just because for the merit of reprobation and not without justice he condemneth the ungodly Lib. 8. cap. 17 If the â—lect follow prevening grace and the Reprobates cannot accuse his justice And Cap. 19 Grace goeth before a man to shew him the way whither he should go and grace follows him to move him unto that which it shews ..... In this we give glory unto God when we confess that by no precedent merit of our good works but by this mercy only we have attained so great dignity Lib. â—0 cap. 22 How doth he which will take that blessed water if it be given to each one freely And truly saith the Apostle It is not of him that willeth or runneth but of God who shews mercy How can he who willeth take it but because in both these the mercy of God is commended which both makes the unwilling to become willing and also freely bringeth the willing unto that which he desireth As if the giver of that grace were saying Who being freely inspired hath begun to desire heavenly things let him be confident that he may freely attain those things for no other but who willeth takes the water of life freely because none other is brought unto eternal life even freely but he who beginneth first to will being prevened by grace Hence is it said God worketh in us both the will and the deed according to good pleasure But the Apostle seemeth to contradict this when he saith To will is present with me but how to perform that which is good I find not But know that whereas he saith To will is present he knew that he had received from God that whereby he would which he himself proveth saying What hast thou that thou hast not received Understand Nothing at all Say then Who thirsteth let him come ... that is who being unwilling is made willing by no preceding merits of good works but by the gracious will of God let him drink aboundantly of the water of eternal joy out of the invisible fountain 3. Theophylact Arch Bishop of Bulgaria in the beginning of this Century writ on the four Evangelists and the Epistles of Paul His testimony is the more to be accounted because Christophor Porsena Prior of Saint Balbina in Rome which did first translate his works and then dedicated them unto Pope Sixtus the IV. testifieth of him that as a Bee he hath gathered into his Honey-hive the most approved sentences out of many Authours especially out of Chrysostom as out of a golden fountain he had drawn very golden interpretations And Berald who at the order of Michael Bodet Epist Lingonen did review that Translation when it was to be reprinted An. 1533. by Iod. Bad. Ascens saith in his Epistle unto the Reader This is certain enough that all these Commentaries are pious and orthodox and differ far from those things which the multitude of I heologians in these daies do with much pride beat into the ears of the unlearned people for he not only expounds the Apostles mind every where but likewise refert sapit ac spirat he resembleth savoureth and breatheth it which or how few it can be justly
had made the death of Christ unprofitable unto themselves which certainly is horrible to be spoken and very lamentable seeing that death brought salvation unto many This was the mind of Basilius also and nevertheless we find in the Gospel That he might give his life a ransom for many to be expounded for all Cap. 10. Can never with these sacrifices which were offered year by year ..... If they being once offered had been available they should no more have been offered but when the oblation was made year by year and often it is clear that they were too weak for bringing salvation unto them who were desirous of it and therefore after the first offering followed another and again and again another for amongst Drugs that are called most valid and efficacious which being but once applied or drunken doth heal and cure but what must be often changed and applied hath the less vertue of healing and doth no good unto the sick But one may ask Do we not offer without blood Yea indeed but then we remember the death of Christ and we have but one oblation and not many seeing He is offered but once for we offer him continually or rather we remember his oblation even as if at this time He were sacrificed wherefore it is certain that we have but one sacrifice and the Law had many although as it is said before it was offered the oftner that it might be the more profitable unto many which nevertheless is far otherwise But our sacrifice as I have said is but one and once offered and continueth whole both in this life and that to come and it is more perfect for it is but one blood and once poured forth and one body although it was offered for many and it is not many as it is but one sacrifice which is offered for we do offer that continually as if it were present So far from Theophylact. But here some may object that Theophylact agreeth not with the Reformed Church in Theophâ—lact is vindicated many particulars It is true and therefore I say often we must make separation of the dross from the pure gold but his difference is supposed to be greater then it is Porsena in his Epistle unto the Reader before the Gospels saith Theophylact follows Chrysostom concerning free-will and faith and some other things and therefore in expounding some places he is somewhat more violent which I say that herein you should use discretion which knowest thy self to be addicted unto the Canonical Scriptures only and not to scar thee from reading of him as some are wont when any passage displeaseth they throw the book away So say I in reading of any book written by man we who are addicted to the holy Scriptures only must use discretion But it seemeth Porsena speaks not this unto Papists because they are not addicted to the holy Canonical Scriptures only and he saith that Theophylact is more violent in expounding some places where certainly Porsena understands that he crosseth the Tenets of the Romish Church But this may be more clear by particulars 1. Porsena hath often marked the margine with liberum arbitrium as if Theophylact did in point of free will there assert the Romish errour concerning free-will and I know that others do alledge his testimony against the doctrine of the Reformed Church howbeit he speak nothing against us nor for them as is clear by inspection of particular places On Luk. 15. fol. 103. on the margine is Liberum arbitrium and in the line is The substance of man is rational whereupon followeth free-will for all rational creatures have a free-will and the Lord hath given them reason that they may use it freely c. It is clear that Theophylact speaks there of the nature of man absolutely or without any relation to any particular condition of man before the fall or after the fall and he speaketh against the Stoicks and Manicheans which did hold that the actions of men were carried by fate or pressing necessity and therefore it follows there If God would have us to be compelled he had not made us rational and of a free-will On Ioh. 6. at the words Will ye also go away he saith The Lord saith not Go ye away for this had been to repel them but he asketh will ye go away whereby he makes it free whether they will follow him or not and he sheweth that he will not have them to follow him in fear On these words also hath Porsena fixed Liberum arbitrium As also on Mat. 16. at the words If any will follow me he saith to the same purpose The Lord saith If any will to shew free-will and not coacted vertue These and many more places are clearly spoken against the necessity of fate or coaction which now is not controverted But if you ask By what power is an unregenerated man converted he hath said it already on 2 Cor. 4. and Eph. 1 and 2. Or if you ask By what power doth a regenerate man continue in the faith and practise of godliness Theophylact teacheth that on Phil. 2. at the words For it is God who worketh in you both to will and to do Whereas he had said with fear and trembling now he saith that they need not fear for I have not spoken so that ye should despair but be the more wary for if ye take heed and be diligent God will make all perfect for it is he which makes you prompt to such a good will that we will good things and also bringeth such promptitudes of our mind unto an end for God worketh in us both the will that is he inableth you that ye desire good things and he will augment this good will and kindle it that it may be the more fervent ..... the Apostle takes not away free-will but willeth that we should alwaies give thanks unto God and committed all unto him Mark saith Theophylact but this manner of speaking he saith in you who work your salvation with fear and trembling for in such men which are willingly led unto good God worketh all things According to good will that is that it may be fullfilled in you what is acceptable unto God ..... for God will inable us to live rightly although it were no other cause but only this because so he willeth 2. It is objected that Theophylact and election by foreseen faith or works saith that election was made upon the fore-sight of faith and good works as on Eph. 1. it is When he saith He hath chosen he pointeth forth both the mercy of God and their vertue to wit whom God had separated as who were to be good I answer In these words Theophylact toucheth not the moving cause of election but only teacheth that God had chosen none but such as were to be good and godly and this he insists oft upon against them which held that faith or profession of faith is sufficient to salvation although men do not
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
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 so liberally confirms the People in their Superstition and Pharasaical opinion of Works But what is there for the glory of God or promoting Piety They are wont to object several pretences of their Religion which may be reduced into ten 1. The stateliness of their Churches in comparison of the emptiness and baseness of others 2. Their Unnion and Harmony when others fall into Shivers 3. Their Antiquity and others are but of Yesterday 4. They press us to acknowledge that the Church of Rome was once true And then they infer therefore they are the true Church as yet since the true Church cannot perish nor be changed in the Essentials 5. They call for the time place and persons when where and by whom the change came 6. Where did our Church lurk so long 7. The Authours of the Reformation had no Commission to attempt it 8. They vaunt of their succession without interruption 9. They glory of the substance of Religion which cannot be deemed to be still with them 10. They bewitch the people with ambitious ostentation of innumerable Friers who amongst them have renounced the World that they may attain Eternal Life All these pretences are clearly refuted by Io. Calvin Lib. de Scandalis and after him by Io. Cameron Lib. de Rom. Ecclesiae praejudiciis in a direct and dogmatical way but they are as it were sensibly demonstrated to be but idle words by Histories where we see them all confuted not only by such as did separate or were cast out of the Roman Church but even by such as lived and died in it without any separation except in judgement The Papists cannot deny but plainly confess that their Church was corrupt both in the pretended Head and Members in respect of Manners so that a Reformation was necessary but they deny the corruption in Faith or Doctrine And they say Though the Popes were wicked men yet they wanted not their power of Jurisdiction and of dispensing the sacred Mysteries Unto the first part the Apostle saith When some have put away a good Conscience they make shipwrack concerning the Faith On these words Chrysostom saith That is truly said for where the Life is rebukable such Doctrine must needs follow and so ye may see very many to have fallen into the Pit of Miseries and to have returned into Heathenish Rites for lest they be tormented with the fear of evils to come they indeavour every way to perswade themselves that all things are false which our Religion teaches and so they turn from the Faith Accordingly the Histories shew that some Popes have denied the Immortality of the Soul and have called the Gospel of Christ a Fable As for the Pope's Jurisdiction it was not so from the beginning as it is now neither Ecclesiastical nor Civil for other Bishops had power within their own Diocies without dependance upon the See of Rome as the Bishops of Millan of Ravenna and others in Italy and the Bishops of other Nations And Pope Gregory the I. as others before him did acknowledge the Emperour as his Lord and himself his Servant afterwards the Pope did salute the Emperour as his Son and by degrees they made the Emperours their Vassals Servants and Lacqueys So that if Peter and Paul were alive on Earth they would certainly deny the Popes to be their Successours because they differ besides many other Articles of the Faith so far in the point of subjection or rather exalting themselves above all that is called God yea certainly they would call the Pope the Antichrist according to what they have written in 2 Thess 2. and 2 Pet. 2. The Romanists say That in this point they have advantage against us because the Antients have written that Antichrist must be one Person of the Tribe of Dan sit in Jerusalem c. Truly it is no marvel that in the primitive times the most learned were mistaken I except the Apostles concerning the Antichrist since the prophecies could not be throughly understood before they were in some good measure accomplished But if we inquire the judgement of the learned and prudent men in the middle times concerning the Antichrist and generally of the corruption of the Church we may receive more sure information and certainly those are the best Witnesses of what was done in their daies A good number of their Testimonies in all ranks I have compiled for this end in this Book which is humbly presented unto Your HIGHNES first trusting that under Your Patronage others may the more willingly look upon it and be informed in the Truth and then with confidence it shall be graciously accepted because Saepè Tibi Deus hic saepe legentur Avi with the same travel of reading in Your tender years Your HIGHNES may learn both the condition of God's Church in former times and the lives of Your Glorious Ancestours Emperours and Kings of whom You have Your Illustrious Descent and so from them You may know how to serve God and how to deport Your Self in all the daies of Your Pilgrimage that You may be glorious in Heaven and the following Ages may have Your example outvying and outstripping if possible all the Williams Charlses Henries Jameses Adolphs and others in Christian Prudence Righteousness Prowess and Temperance So prayeth Your HIGHNESSES Most humble And obedient Servant ALEX. PETRIE THE FIRST TABLE Shewing some Texts of Scripture that are now controverted and how they were expounded in former times For understanding these Tables it is to be noted that because the Book is divided into two parts in respect of numbring the pages therefore in the Tables the letter S signifieth the second part and the number following directs unto the second part and where S is not the number directs unto the first part Likewise as if every page were divided into three parts the letter b pointeth at the beginning or first part of the page the letter m at the middle or second part or thereby and the letter e at the end or third part In this first Table the letter p stands between the numbers of the verse and of the page Psal LI 17. p. 100. LXII 12. p. 27. e CXX 3. p. 102. m Zach. XI 17. p. 473. e Matth. XII 46. p. 212. e XVI 18. p. 97. m 157. m 172. e 211. m 212. e 293. e 244. e 317. e 331. m 435. e 488. b. 576. m S. 291. e XVI 19. p. 213. b 543. e XXIII 37. p. 370. m XXIV 24. p. 28. e XXVI 39. p. 349. m Luk. I. 28. 35. p. 174. m XVI 31. p. 213. m XXII 19. p. 98. e 31. p. 475. b 32. p. 543. e 38. p. 347. m Joh. I. 16. p. 27. e 17. p. 213. m III. 13. p. 213. e 223. m S. 306. m VI. 35. p. 214. b 53. p. 102. m 55 56. p. 175. m 63. p. 214. m X. 1 2 3. p. 214. m 223. e 10 28. p. 175. m
Cumin Ventura Dante 's Aligerius a Florent 473 David Chytneus Desiderius Erasmus Diether B. of Mentz 544 Dinoth a Britain Abbot 56 Dionysius Petavius Dominicus B. of Brixia 547 Dominicus Calderin 549 Dominicus de Pisis 553 Durand Mimatens 470 Everhard B. of Salzburg 431 Edmond Rich Bihop of Canterbury 381 Edward Didoclavius alià s David Calderwood Elias Rubeus 438 Engelin B. of Brunswick 547 Epiphanius Ernestus B. of Magdeburg S 16 Eudo Duke of Burgundy 478 Eusebius Flacius Illyricus Florus of Lions 163 Fluentius B. of Florence 329 Francis Junius Francis Mason Francis Petrarcha 476 Francis Zabarella 529 Frederick Canirm S 73 French Commentaries Frossardus Fulbert Carnotens 253 George Cassander George Buchanan Geo. Pogiobratz K. of Bohem. 546 George Trapezuntius George Abbot George Calixt George Schouborn George Wishart S 182 German Bâ—hop of Constantinople 430 Gerhard Laureacens 222 Gildas Presbyter Britannus 56 283 Gisilbert 227 Gotteschalk 157. 167 Gratian. Gregory de Arimino 478 Gregory Heimburg 547 Gregory Nazianzen Gregory Nissen Guicciardin Gunther B. of Colein 155 Hayabal 478 Haymo B. of Halberstad 174 Hector Boetius Sir Henry Spelman Henry Oraeus Henry Cranfelder 540 Henry de Jeuta 481 Henry Radgeber 540 Herman Ried 527 Hieronymus of Prague Hieronym Savonorola 552 Hieronym Zanchius Hincmar B. of Rhemes 157 Hugo de St. Victore 333 Hugo Barchinonens 435 Hulderick or S. Ulrik B. of Ausburg 154 Hulderick Zuinglius S 64 James Almain S 19 James Faber Stapulens S 18 James Resby 546 James de Guitrod 54â— Jacob Triglandius Jacob Sannazerius Jacob Thuanus Jacobell Misnens 531 Ildesonsus B. of Toledo 51 Iohn Bodin Iohn Chrysostom Iohn Damascen Chrysoms 88 Iohn Calvin Iohn Buridan 478 Iohn Fox Iohn Eckius Iohn Duraeus Jesuita Iohn Hooper B. of Glocester Iohn Beleth Iohn Funccius Iohn Beverlay 557 Iohn B. Gerundens 51 Iohn Goose 563 Iohn Druendo 540 Iohn de Janduno 475 Iohn Brown 557 Iohn Draendorf 540 Iohn Baleus Iohn Cartehusius 528 Iohn Baconthorp 495 Iohn de Keiserberg in Strawsburg 545. S 64 Iohn Oldcastle L. Cobham 557 Iohn Lampadius Iohn Pappus Iohn Lindanus Iohn Scot Aerigena Iohn Scot Melrosius Iohn Scot à Duns Iohn Gochius in Mechlin 543 Iohn Rockensan 540 Iohn Munsiger 481 Iohn Huss 530 Iohn Spotswood Iohn Nauclerus Iohn à Lasco S 155 159 Iohn Knox. Iohn Sleidan Iohn Serres Iohn Semeca Iohn Lud. Vives S 29 Iohn Oecolampadius S 64 Iohn Creutfer in Strawsb S 64 Iohn B. of Misna S 57 Iohn Ricketalaida 478 Iohn de Rupessa 479 Iohn Picus Mirandula S 16 Iohn Hilten S 8 Iohn B of Sarisbury 380 Iohn Tauler 478 Iohn Peter of Ferraria 482 Iohn Vitoduran 485 Iohn Udal S 467 Iohn Purvey 504 Iohn Wicklâ—ff 50â— Joachim Abbot in Calab 426 Jonas B. of Orleans 131 Joseph Scaliger Isidor Hispalens 52 Kilian 61 Lambert B. of Tungri 51 Laurence Valla. 541 Laurence Redman 558 Letters of Saints and Martyrs Luithpert B. of Mentz 156 Luitpold B of Bâ—mberg 475 Lupus Abb. of Ferraria 178 Lupus Servatus 179 Mamercus B. ef Vienna 141 Maenard Count of Tirolis 439 Michael Cesenas 475 Marsilius Patavinus 474 Mattheus Parisiens Mathias Hager 540 Mathias Parisiens 479 Martin Meyer 544 Methodius B. of Moravia 154 Militsius a Bohemian 481 Nicephorus Nicetas Choniates Nicolaus Beselius Nicolaus de Biberach 436 Nicolaus Cusan B. of Brixia 543 Nicolaus Hemingius Nicolaus Orem 480 Nicolaus Lucensis 530 Nicolaus Rus. 552 Nigell Vireker 446 Nilus B. of Thessalonica 483 Notbert Praemonstratens 332 Onuphrius Origenes Otho Frisingensis Orthwinus Gratius Pamelius Paschas Ratbert of Corbey 183 Paul Craw. 559 Patrick Hamilton S 169 Paul Langius S 61 Paul Scriptor Tubingens 552 Paul Jovius Paul Sigonius Paulin B. of Aquileia 89 Peter Card. of Cambrey 540 Peter de Bruis S 348 Peter Alfonso 330 Peter Cluniacens 347 Peter Auratus Peter Blesensis 382 Peter Drasensis 531 Peter Mexia Peter Soave Peter Pain 5â—8 Peter Martyr S 153 Peter Thoraw 540 Peter de Vineis 432 Philip Mornay du Plessis Philip Decius a Lawyer of Millan S 9 Philip Morice 558 Polydor Vergil Potho of Prumia 349 Platina Philip Melanthon Prudentius B. Tricassin 165 Raban Magnentius 132 Radulph of Flaviac 221 Radevic Frisingens 357 Ralph Greenhurst 558 Reinold Peacock B. of Chichester 556 Remigius B. of Lions 170 Remigius B. of Auxerre 182 Richard de S. Victore 382 Richard Armacanus 496 Richard White 556 Richard Wich 558 Sir Robert Acton 557 Robert Baronius Card. Robert Bellarmin Iesuit Robert Gross-head B. of Lincoln 448 Robert Gallus 473 Robert Stephanus Roderick Sanchio 449 Rodulph Agricola Frising 552 Rufin Aquileiensis Rupert Tuitiensis 331 Sabellicus Samson B. of Auxerre 100 Santes Pagnin 553 Sebastian Pirand of Erford S 8 Sedulius Scotus Seval B. of York 448 Sidonius 100 Sigebert Gemblacens Sigismund D. of Austria 547 Silvester a Dominican 553 Smaragdus of S. Michael 223 Socrates Scholasticus Speculum Curatorum Stephen Brulifer 546 Theodoret. Theodorik B. of Croatia 529 Theodorik à Nyem Theodor. Abb. of S. Trudo 333 Theodorik Urias 539 Thomas Aquinas Thomas Bredwardin 497 Thomas Brightwell 558 Thomas de Coâ—sellis 542 Thomas Couper Thomas Bilson Thomas Langland 499 Thomus Mortan Thomas Rhedonensis 541 Thietgaud B. of Trevers 155 Tileman Spangerberg 553 Victor B of Carthage 52 Virgilius B. of Juvavia 100 Ubertin B. of Chema 481 Vernerius Vincentius a Venetian 528 Ulrik Uttenus S 25 Volquin 528 Walter Bruit 505 Walter Mapez Arch-Deacon of Oxford 546 Walter Mill. S 189 Wessâ—lius Gantsford Gronin 550 William Budaeus S 18 William Gnapheus S 157 William Haulam 558 William de alta Petra Bishop of Paris 426 William Iames. 558 William B. Senonensis 357 William Ockam 496 William Thorp 556 William Tindal S 165 Willtam Sawtree 556 William Swinderby 556 William White 558 Wolfgang Aitinger S 8 Wolfgang Fabricius Capito S 64 THE PREFACE THE experience of alterations in the Church suffereth The History of the Church is divided into five Ages or Parts the History to be divided into five parts The first Age or Part is of the Church spreading and suffering when the Word of the Gospel was in sowing thorow the World and the Professours thereof were under Persecution about the space of 300. years until the days of Constantine the Great The second Age is of the Church flourishing and wrestling with Heresies the space of other 300. years until the days of Phocas Emperour The History of these two Ages is plainly written by diverse both ancient and late Writers but the other three are not so easie to be found therefore was I moved to gather these Observations out of sundry Authors for my particular use The third Age is of the Church Fading and of Antichrist Rising which contains 400. years and more till the days of Pope Gregory the VI. during which time Churchmen did swell in pride and ambition and were no little changed from the simple sincerity of the primitive times albeit in outward profession then was some face of a Church yet corruption of Doctrine Superstition and
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
the law the godly under the law and the godly under grace all these perfecting the body of Christ are ordered among the Members of the Church and none of them would ever be called Universal and therefore let your Holiness know what swelling is in you who seeketh the name wherewith never any did presume to be called who was truly godly Did not the reverend Synod at Chalcedon as your Holiness knows call the High-priests of this Apostolical See which I do serve as God hath disposed Universal by a profered honour and nevertheless none of them would be named by such a word not any of them did take unto them this temerarious Title lest if in the degree of Priesthood he had taken this glory of singularity he had been thought to have denied it to all his brethren Much more writes Pope Gregory of this kind in that 38. Ep. li. 4. and especially in the same Epistle he tels him that he had given direction to his Deacon Sabinian that he should not communicate with John or be at the same Missa service with him unless he did renounce that wicked and prophane pride And in 32. Epistle of the same book unto the Emperour Maurice he calleth that a name of vanity a new name a wicked and arrogant name and li. 6. Ep. 36. I say boldly he who takes or affecteth this name is the fore-runner or Usher of Antichrist because in pride he preferreth himself above all others The Emperour was not well pleased with these Letters and when Cyriacus was Patriarch he writ unto Gregory that for so frivolous a word he would not give so great scandal unto the Church Gregory answereth li. 6. Ep. 30. saying I intreat that your Imperial Godliness would consider that some frivolous words are very damnable and some are not so hurtfull When Antichrist shall call himself God will it not be a frivolous word and yet very pernicious if you consider the quantity of the word Deus it hath but two syllables but if you consider the weight of iniquity it is an vniversal plague and I say boldly that whosoever desireth to be called Universal Priest he runneth before Antichrist in pride because he presumptuously preferreth himself above all others and with the same pride he is brought into all errour for as that man of sin will seem to be above all men so whosoever seeketh to be called the only Priest exalts himself above all other Priests Gregory writ also unto Eulogius Bishop of Alexandria and Anastasius Bishop of Antiochia li. 4. Ep. 36. that they would help in this common cause and hinder so great pride After the same manner did he write li. 7. Ep. 69. unto Eusebius Bishop of Thessalonica and others in the daies of Cyriacus If any will say Gregory did invey against John and Cyriacus because they did usurp what was due unto the Bishop of Rome the words of the former Epistle unto John shew the contrary as also the Ep. 30. li. 7. indict 1. unto Eulogius Bishop of Alexandria where he writes thus I said that you should neither give unto me nor unto any other such a Title and behold in the beginning of the Epistle which you have directed unto me who have forbidden it is the word of that proud Title calling me Universal Pope which I desire that your most sweet Holiness do no more unto me for it is withdrawn from you which is given unto another more then reason requires for I seek to prosper not in words but in manners nor do I think it my honour wherein I know that my brethren come short of their honour .... then am I honoured when the honour which is due unto every one is not denied to every one for if your Holiness call me Universal Pope you deny your self that when you call me Universal but far be that away with words that blow up vanity and wound charity So far he When Phocas Ambition can flatter and serve the time had slain the Emperour Maurice though Baronius adan 605. calleth him a perjured and bloody murtherer yet unto him writes Gregory saying Glory in the highest places unto God who as it is written changeth times and transferreth Kingdomes for by the incomprehensible dispensation of the Almighty God is the moderation of mans life ..... when the mercifull God will comfort the hearts of them who mourn he advanceth unto the top of government one by the bowels of whose mercy he poureth the grace of gladness into the hearts of many in the aboundance of this joy we trust to be comforted who are glad that the bountifulness of your Godliness is come to the high Empire Let the heavens rejoice let the earth be glad and the people of all the Republick hitherto vehemently afflicted become joyfull in your bountifulness c. li. 11. Ep. 36. Unto the Empress Leontia he did write the 44. Epistle of the same book which beginneth thus What tongue can tell what mind can think the thanks we owe unto the Almighty God for the happiness of your Empire And he endeth praying that they would love his Church to whom it was said Thou art Peter and upon this rock and on the other side he promiseth that Peter will protect their Empire here and intercede for them in heaven that for relieving the oppressed on earth they may rejoice many years in heaven What meaneth this so large congratulation but that through the favour of Phocas his own authority may be enlarged at least that none be preferred above him So ready are some to speak against the faults of others and to disguise the same in themselves as they find occasion But Gregory died an 604. when he had sitten 8. years Because he is the first Church-man I speak of it may seem necessary to shew what was the estate of the Church in his daies in respect of Doctrine and Discipline and this I will indeavour God willing in the next chapter lest I seem to inlarge the life of one too far for this present behold a little of the Papal power In li. 4. Ep. 31. he bewails unto the Emperour Maurice that in his Epistle he had called him a simple fool and he saith Let not our Lord according The Pope was subject unto the Emperor to his earthly power be too hastily angry against the Priests but in singular consideration for his sake whose servants they are let him so reign over them that he bestow due reverence on them Bellarmin de Ro. Pontif. lib. 2. c. 28. acknowledgeth that the Pope reckoneth himself amongst those Priests And in Epistle 34. he saith I trust in the Almighty God that he will give long life unto our godly Lords and according to his mercy he will protect us under your hands Observe how reverently the Pope speaks unto the Emperour and yet more submissely in lib. 2. Ep. 61. he saith He is guilty before the Almighty God who is not sincere in all that he doth or speaks unto his
made known unto God And lib. 8. Ep. 36. They who come after us will see worse times so that in comparison of their times they will judge that we have had happy daies Yea Gregory not only foresaw Gregory deviseth new Rites yet tieth not others unto them this defection but he was not the least agent in multiplying new Rites he did frame a new order of Divine Service or as they call it a new Mass where it is clear that the former manner did not please him And li. 7. indict 2. Ep. 63. he shews that some of his friends both Greeks and Latines did grumble against it and in the end of that Epistle it is remarkable that he saith Nevertheless if that of Constantinople or any other Church hath any good I am ready to follow in goodness even my inferiours to whom I forbid unlawfull things for he is a fool who thinks himself chief and that he will not learn the good things that he seeth And when Augustine whom he sent into Britain did ask him seeing the faith is one why are the customes of the Churches diverse And why is one sort of Mass in Rome and another in France Gregory answers Thy Brother-hood knows the custom of the Roman Church in which you have been nourished but it pleaseth me that whether in the Church of Rome or of France or in any other thou hast seen any thing that may more please the Almighty God that thou diligently follow it and in that Church of the English which in respect of the Faith is new they ordain the best things that thou hast seen in many Churches for things are not to be loved for the places but the places must be loved for the good things therefore chuse thou out of every Church what things are godly pious and right and these being gathered into a bundle put thou into the minds of the English for customes Interrog August resp 3. Whence it is clear that although Gregory was the Authour of the Mass yet he did not bind all men to follow it nor any other Ceremonies In his answer to Augustin's sixth question he saith The holy Law forbids to uncover the filthiness Degrees of kindred of kindred therefore it is necessary now that the third and fourth degree may lawfully marry but should altogether abstain from the second Here he wresteth Scripture and restraineth the degrees which God permits Then Augustine asketh in his 7. question Whether those who are so unlawfully married shall be commanded to divorce and shall be denied of the Communion Gregory answereth Because many in that nation while they were infidels were mixed in that unlawfull marriage when they come into the faith they are to be admonished to abstain and let them know that it is an heinous sin let them tremble at the fearfull judgement of God lest for their carnal pleasure they suffer everlasting torments and yet they are not to be deprived of the Communion of the Holy Body and Bloud of the Lord lest we seem to revenge on them the things whereunto they had bound themselves in their ignorance before the Laurel of Baptism for at this time the holy Church correcteth some things in zeal suffereth some things in meekness dissembleth some things in prudence that oft by tollerance and connivance she may amend the ill which she hateth But all they who imbrace the faith are to be admonished that they do not such a thing and if they shall then do it they are to be deprived of the Communion of the body and bloud of the Lord. Here is a good advice in this but still he aimeth at his own conceit He deviseth a superstitious manner of consecrating Churches which the posteritie have changed he did foster the fond conceits of men by too credulous believing the false miracles of his time saith M. Canus in Theol. In Vita Gregor loc lib. 11. cap. 6. He praied for delivering the soul of Trajan out of Hell Pope Siricius who lived an 387. was the first who contradicted marriage of Priests and Deacons Gratian. dist 82. and forbad their societie with their wives whom they had married And Pope Pelagius did ordain that Deacons who had wives should either put them away or leave their Benefice Ibid. but then Pope Gregory judgeth it contrarie unto the Gospel to put away a wife unless it be for fornication and he ordained that no sub-Deacon should be admitted unless he promise chastitie and he thought by this means to bring single life upon the Clergie seeing they must be Deacons ere they be Priests Pol. Verg. de invent rer lib. 5. cap. 4. Nevertheless afterwards when he finds that Priests lived not continentlie and thereby many children were murthered as he saw 6000. heads of children taken out of a pond see hereafter in the 9. Centurie in the Epistle of Huldricus Bishop of Augusta he annulleth his own Act and saith It is better to marry then to burn and murther he was credulous of Purgatorie of which it follows For these and other conceits Gregory is called worse then any of his Predecessours but for his soundness in other articles and for his vertues worthy of praise he is commended above all his Successours for he taught far otherwise then the Church of Rome doth now In lib. 4. Ep. 40. he perswadeth Leander a Physician to diligent The faith of Gregory for matter of doctrine reading of the Scriptures and that upon such reasons that concern all men saying The Scripture is an Epistle sent from God to his creatures if thou receivest a Letter from an earthly King thou wilt not rest nor sleep till thou understandest it but the King of Heaven and God of Men and Angels hath sent his Letters unto thee for the good of thy soul and yet thou neglectest the reading of them I pray thee therefore study them and meditate daily on the words of thy Creatour And in the preface on Job unto Bishop Leander cap. 4. In the Scripture is milk for babes and meat for the stronger There is a river plain and deep wherein lambs may wade and Elephants may swim He hath the same again in Ezek. lib. 1. hom 9. in the end of this he saith whatsoever serves for edification and instruction is contained in the holy Scriptures In Iob lib. 19. cap. 17. The books of Maccabees are not Canonical Scripture and he permits an excuse of citing a testimony out of them to wit he doth not inordinately herein because they are written for edification albeit they be not Canonical Again lib. 5. cap. 7. he saith Our righteousness is found to be unrighteous when it is narrowly examined and it stinketh in the censure of the Judge which glistereth in the esteem of the worker And lib. 18. cap. 25. some rejoice in their own power and they do glory that they are redeemed by their preceding merits whose assertion certainly is contrary to it self for while they say They are innocent and redeemed
pain and therefore they would pray for increase of their blessedness but the Latines believe they are all in Heaven and gave thanks for them and praied for the increase of their glorie by the resurrection of their bodies and so forth as is said except only Augustine who thought that some of the elect may be in torment And of them Fra. Junius in his Notes on Bellarm. de Purgat lib. 1. cap. 10. observeth That the former ages sought only an increase of good things but the latter ages do pray for relief or ease of torments the first opinion saith he is tolerable and the other is contrarie unto veritie and to the vertue of Christ's death For as Augustine de verb. Dom. ser 37. saith In thy two evils one is a fault and the other is punishment the fault is thou art unjust and the punishment is thou art mortal But he Christ Jesus that he might be thy neighbour took on him thy punishment but not thy fault and if he took it he took it to abolish and not to commit it and by taking on him the punishment and not the fault he hath abolished both the fault and punishment And de temp ser 66. Now is the time of forgiveness to them who repent but the time of vindication to them who have neglected to confess their sins But after this age arose another difference for Pope Innocentius the III. being asked what his judgment was in this matter he answered Some be verie good they need no prayer of the living some are verie bad they cannot be helped some are mid-way good to them prayers are profitable for expiration and some are mid-way bad to them prayers are profitable for propitiation Bellar. de Purg. lib. 2. c. 18. will not approve this judgement of his ghostly father he gives assent unto the first three parts of that distinction and he makes a gloss on the last part saying I suspect that Innocentius hath forgot himself when he thinks that Augustin's division hath four parts which hath only three for they who are mid-way good are the same who are mid-way bad And in the beginning of that 4. chapter he saith It is certain the prayers of the Church are profitaable neither unto the blessed nor the damned but onlie unto them who are in Purgatorie Augustin's division is in Enchir. cap. 110. Praiers avail not unto all who are departed and why not but for the difference of life which everie one hath made in the bodie Therefore when the sacrifices of the Altar or of Alms are offered for all them who were baptized and are defunct for the verie good they are thanksgivings for the not verie bad they are propitiations for the verie bad although they do not help the dead yet they are comfortable to the living but to whom they avail they avail to this end either that there may be a full remission or that their damnation may be the more tolerable and because we know not what is their estate we should pray alike for all that our benefit may be superfluous rather then deficient To conclude this point seeing praier for the dead as it was used in the second age of the Church is now condemned by the Romish Church and such praiers as are now used in the Romish Church are a branch of the opinion of Purgatorie which the Ancients knew not their praiers now for the dead are but a noveltie and as we may say a plant of that third age and unknown unto the Church of Rome in this seventh Centurie For in the Synod at Toledo an 627. when were assembled 62. Bishops it was ordained that the dead should be conveied to the graves with the voices of men singing Psalms onlie in hope of the resurrection they forbid all mourning and they will have no word of praiers for them which they would not have omitted in such a place if they had thought upon any necessitie or utilitie thereof conc Toleta 3. cap. 22. But the Romanists say These oblations are comfortable to the living It is true the Priests and Monks receive no small gain for them but the other people are handsomlie cheated 5. A third question of this age and nature is Whether living Christians Praâ—â—r unto the dead may lawfullie pray unto the departed Saints The Councel at Trent hath discerned That they think wickedlie who denie that Saints should be invocated Sess 25. cap. 2. Therefore it ought to be inquired when and how this honour was given unto the Saints Here we may borrow some help from the Jesuits Salmeron on 1 Tim. 2. disp 8. answereth it was not the custom of the Old-Testament nor was so great honour due unto them Ibid. disp 2. Nothing is found of this matter in the Epistles of Paul or Canonical or Catholick books of others But possiblie somewhat hereof is found in the Evangelists or Revelation No saith he Ibid. disp 7. It is not expressed under the New-Testament in the Scriptures but by tradition for in the primitive Church it had been hard to command such a thing unto the Jews and occasion had been given to the Gentiles to think that instead of manie Gods whom they had left they had received manie other Gods yet saith he without doubt the Apostles delivered this Doctrine unto the Churches But he telleth not unto what Churches whether Jews or Gentils or if there be a third Bellarm. de beat Sanct. lib. 1. cap. 19. saith Before the coming of Christ the Saints entred not into Heaven neither saw they God nor ordinarilie could they know the praiers of them who did invocate them therefore it was not the custom of the Old-Testament to say Holie Abraham pray for me but the men of these times praied onlie unto God I will not quarrell with him that some of his words seem contrarie Io. Eckius in Enchir. loco comm saith more The invocation of Saints was not commanded in the Gospel lest the converted Gentiles would believe that according to their former custom they should worship the Saints not as Patrons but as Gods as the Lycaonians would have sacrificed unto Paul and Barnabas and if the Apostles and Evangelists had taught that Saints should be worshipped it might have been judged their arrogancie as if they had craved such glorie after their death Wherefore the holy Spirit would not by express Scriptures teach the invocation of Saints We see then by the testimonie of Papists that praiers to the departed Saints hath no warrant in Scripture but is grounded on tradition onlie If this tradition was first revealed by the Apostles how was the scandal of Jews and Gentiles taken away by the tradition If it were concealed induring the more general conversion of the Jews and Gentiles then it was not in use for a long time in the Church whereunto the practice of the Reformed Church is agreeable How began it then Eusebius hist lib. 4. cap. 15. hath a large Epistle of the Church of Smirna concerning the
and countrie but I dare not inclose the omnipotencie of God in narrow bounds and restrain him in a little part of the earth whom the Heaven cannot comprehend Every one of the believers are weighed not according to the diversitie of places but by excellencie of faith and true worshippers do adore the Father neither at Jerusalem nor on mount Garizim because God is a Spirit and his worshippers must worship him in spirit and truth the spirit bloweth where he pleaseth the earth is the Lords and the fulness thereof since the Fleece of Judea is dried up and all the World is wet with the dew of Heaven and many comming from the East and West are set down in the bosom of Abraham God hath ceased to be known in Juda only and his name to be great in Israel but the sound of the Apostles hath gone thorow all the World and their words unto the ends of the earth Our Saviour being in the Temple said unto his Disciples Arise let us go hence and unto the Jews Your house shal be left desolate seeing Heaven and Earth shall pass away certainly all earthly things shall pass away therefore the places of the Cross and Resurrection are profitable unto them who bear their Cross and they rise with Christ daily who shew themselves of so great habitation Moreover they say The Temple of the Lord the Temple of the Lord let them hear from the Apostle Ye are the Temple of the Lord and the Holy Ghost dwelleth in you both from Jerusalem and from Brittan is the gate of Heaven equally patent Antonius and all the multitude of Monks of Aegypt Mesopotamia Pontus Cappadocia and Armenia have not seen Jerusalem and without this Citie the gate of Paradise is patent unto them Blessed Hilarion although he was born and lived in Palestina saw Jerusalem but one day only that he might not seem to despise the holy places for their vicinitie nor yet include the Lord in one place You will say Why go I so far off To the end thou shouldest know that nothing is deficient to thy faith though thou hast not seen Jerusalem and that thou think not us the better that we enjoy the habitation of this place but whether here or there thou shalt have alike reward according to thy works Augustine also in his book de morib eccl cathol cap. 34. complaineth that many did adore graves and pictures and some did drink upon the dead and luxuriously burie themselves upon the buried which abuses the Church indeavoureth daily to amend Agreeable unto this complaint is that passage in Gregorie lib. 9. Ep. 71. Whereas the English were wont to sacrifice Oxen to their Gods and on that day they did feast and make merrie Gregorie adviseth Way was given unto rites for a time Augustine to turn that Divelish solemnitie into a feast of dedication or birth-day of some Martyr and then to kill the Oxen not to the Divel but to praise God when they did eat to the end that the hard-hearted people be not discouraged for want of a merrie day to forsake their idolatrie and because they who will climb high must go by degrees And lib. 12. Ep. 31. speaking of the English he saith according to the Apostle who saith I gave you milk to drink and not strong food I have yeelded now these things unto them but not to be held or continued in after-times lest the good which is lately planted and yet but of a tender root be pulled up but rather being begun may be strengthned and carried to more perfection Truly if those things that we have done be otherwise then we should have done know thou that it was not done for the thing it self but by commiseration Whence it appears that not only these feasts at the graves but many other rites came into the Church by condescending unto the rudeness of the Gentiles and they who at first did indulge them did not simply allow these rites but would by degrees bring the people unto the Christian faith and they would not have used them if the rude people would have imbraced the puritie of God's worship But afterwards especially in the Western Churches religion did consist for the most part in such rites and if people would observe these little care was to inform them in the faith Then as in the preceding 200. years people had affection towards Jerusalem so when the Bishop of Rome was called the Universal Bishop people forgat Jerusalem for a space and looked towards Rome and would go thither to confess their sins as we will find more particularly and yet even then many did reprove it as followeth for the present I will add but one testimonie of Bernard in Ep. 113. ad Lelbert Abbat S. Michae saying This your son having forsaken by my counsel his peregrination though he undertook it by your licence hath returned for when we knew that he had attempted it in levitie and you had yeelded because of his importunitie we reproved him sharply as he was worthy and perswaded him to return repenting so far as we could guess of his levitie and improbitie and promising amendment hereafter we judging righteously that howsoever one be guiltie he should exerce repentance in his own Monasterie rather then by going from Province to Province for the purpose of Monks is not to seek the earthly but heavenly Jerusalem and that not by walking on foot but by amending in affections thus Bernard And when the worship of Saints and reliques was once received it was easie for Priests to perswade pilgrimages unto this or that monument either for pennance or some special remedie to be found there more than in another place Bellarm. de cult Sanct. lib. 1. cap. 20. Of this hear Pol. Vergil saying We read not go to any part of the earth to seek God who is everie where but some have no such intention but rather go to behold the image of some Saint never thinking in all their journey of God far contrarie to the worship that was prescribed by the Fathers Against such men may well be applied that of Persius O souls prone to the earth and void of Heaven Why should we use such rites in our Churches and in the way they feed themselves delicatelie and lest they wax sad they have with them some Pleasant I will not say their Whores or Mistresses to cause them to laugh and tell them merrie sports as it were to refresh their wearied minds O vain travel we should sojourn that being sequestred from domestick cares which divert us from thinking upon the other life to dart the bodie and cause it to do service unto reason and give unto the poor as Christ commandeth Vergil in Interpret Orat. Dom. 9. Out of what is said may be partlie seen what was the estate of the Western Of Monks Church in the daies of Pope Gregorie the I. and that after him a thicker mist arose out of the Sea as indeed puritie of Doctrine perished
more and more and the Church was wondrously darkned with mens Traditions apparitions of spirits were frequent which when the Bishops and Priests did receive they were deceived and made no small Apostasie from the true faith into the confidence of merits and mens satisfactions So that Iohn de Molin in Specul Carmel cap. 6. hath truly observed that from the time of the Emperour Heraclius unto his own time The day declined to the evening and the Church hath suffered an Eclipse yea and almost made defection Io. Bal. cent 1. 74. appr 2. About these times saith another men were as it were made for barbaritie and many of the Ancients in whose books was the doctrine and acts of antiquitie being forsaken through negligence did suffer another and worse death In all which following calamities the Monks were not the least Agents for when the Monkish life was had in admiration the Popes thought them the fitter instruments in prosecuting their pleasure Before that time they had not authoritie to preach the word nor administer the Sacraments as may be seen at length in Gratian. caus 16. especially qu. 1. cap. Adjicimus there is an ordinance of Pope Leo I. that none but the Priests of the Lord should preach the word whether he were a Monk or Laick whatsoever measure of knowledge he had and Cap. hinc est etiam it is said The Ecclesiastical historie testifieth that untill the daies of Eusebius Losinius and Siricius Monks were only Monks and not Clergie And Gregorie lib. 4. Ep. 1. No man can serve in the Office of a Church-man and continue in a Monkish rule ordinarily And they all were Laicks except the Abbot saith Bellarmin de Monac lib. 2. cap. 4. and Spalatens de Rep. Eccles lib. 2. cap. 12. proveth it at length but they were subject unto the Priests of the Parish in receiving the Sacrament or if they were many they had their own Priest as Epiphanius ordained Paulinian Priest of Saint Jerom's Monasterie Bellarm. de not Eccles lib. 4. cap. 10. But Pope Boniface the IV. gave them libertie to preach and his successours gave them power of binding and loosing and although they had not charge of souls they made them equal in power everie where with the Priests in their own Parishes Gratian. caus 16. qu. 1. Sunt tamen They did cloak their idleness with profession of povertie according to the order of Saint Basil Augustine and other fathers which rules of the late Monks were so far from the institution of the Fathers that they never had dreamed any such thing could follow saith Pol. Vergil de invent rer lib. 7. cap. 3. for according to the institutions Monks had nothing of their own neither did live chargeably unto others but upon the works of their hands and they gave their works unto their Decanus saith August de mori Eccles Cathol lib. 1. cap. 31. and in Reg. 2. tradita Fratrib cap. 2. he commandeth them to read some hours to pray some hours and to work some hours Chrysost hom 59. ad pop Antioch saith They know not begging and Bellarm. de monast lib. 2. cap. 43. and Durae contr Whitak fol. 387. out of Jerom Epiphanius and others shew that all the Monks in old times did work as the Apostle had commanded except one Monasterie of Saint Martin so writeth Basil in exercit ser 4. But in the seventh Centurie they had fair Cloisters Princely Abbies rich Revenues and what did they not purchase But no work at all amongst the most part of them so that Bernard crieth in Apolog. ad Guil. abbat O how far different are we from the Monks in the daies of Antonius And in Epist 42. he saith Work dark places voluntarie povertie these do nobilitate Monks but your eies behold everie thing your feet tread in everie market your tongues are heard in all Counsels your hands do pull unto you everie patrimonie As they were not sloathfull in their own affairs so when the Popes and Bishops began to have more care of policie preferment and such earthly things and each one to strive against the usurpation of another more then they did study the Scriptures Then the Benedictines and afterwards other sorts of hypocrites were sent under colour of preaching Christ but indeed to deceive the world and to perswade men to submit themselves unto the See of Rome The Monks propined the cup of fornication to all nations they perswade Kings to subject their Crowns unto the High-priest and they were the sowers of his superstitious rites and other errours as may be seen at length in the Historie of the Councel at Trent in the Congregations of the 4. and 5. Sessions where the Bishops and Rulers sought to take these liberties from Monks but the Romish Courtiers would not The Bishops of Spain and Gallicia in the 4. Councel at Toledo did espie this hypocrisie and Cap. 52. did ordain That Bishops should restrain all Religious persons so did the Monks call themselves as if there were no religion in others who were not of the number of the Clergie and went from place to place And each Bishop should compell them within his Diocie to return into some Monasterie or take them to a Parish unless they were dismissed for age or sickness This Act could not stand for the mysterie of iniquitie must go on So that justly doth I. Hooper Bishop of Glocester and Martyr an 1555. call the Monks the pale horse saying This pale horse is the time wherein hypocrites and dissemblers entred into the Church under pretence of true religion they killed more souls with heresies and superstition then all the Tyrants that ever were did kill bodies with fire sword or banishment as it appears by his name who sitteth upon the horse that is Death for all souls who leave Christ and trust to these hypocrites live unto the Divel in everlasting pain these pretenced and false hypocrites have stirred the Earthquakes that is the Princes of the World against Christ's Church Letters of Saints and Martyrs Printed an 1564. pag. 116. By their Sermons they did commend the primacie of the Pope everie where and Boniface the V. and then other Popes gave them so many Prerogatives that they who had the greatest desire of libertie became Monks Erasmus in Vita Hieron Yea and Kings forsaking their Scepter betook them to a Monkish life as Bambas King of the Goths in Spain and some retaining their Crowns professed themselves of the Order of Monks by dispensation With provision that they give Revenue to one Abbey or more and the Church that is the Popes and their Members the Monks suffer no loss or in a word that Monasteries may be enriched At first out of the Monasteries as Colledges were chosen Presbyters who were esteemed of an higher degree August Epist 76. ad Aurel. and Pelagius the I. Bishop of Rome writing to Antonia and Decia saith I wish that those who are nourished by us in this habit and in Monasteries may when they shall
be of ripe age and approved life be promoted not unto the Office of contention but of Priesthood Gratian. caus 16. qu. 1. cap. de praesentium And Pol. Vergil de invent rer lib. 7. saith If any did repent him of his profession he had libertie to return unto his former life yet not without the note of levitie saith he but they were not tied under the bond of vow By means of these priviledges and by opinion that donations to Cloisters were meritorious before God the Monks at that time received Palaces of ease instead of Wildernesses in former times plentic for povertie feasting for fasting frequent Convents for solitariness robes for rags Erasm Epist ad Granveld dat 15. cal Ianuar. an 1520. and Spalatens de Rep. Christ lib. 2. cap. 12. Sect. 77. They were so managed that let any one chuse what sort of life he pleaseth he shall find contentment in one Abbey or other or he shall find a Convent of the same profession Bellarm. de mon. lib. 2. cap. 3. and so when they profess to have nothing they injoy all things And it may well be said to them which he ibid. lib. 1. cap. 1. citeth out of Hierom. Epist ad Paulin. Expound the word Monachus which is thy name What doest thou in a Town who shouldest live alone Or if ye hear that strange etymologie and not so strange in Grammar as in practice in respect of them which he approveth Monachi have their name from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. unitie because they lay aside all worldly things and they studie to please unitie i. e. God Then take also his note of inference Whereof it followeth saith he that properly these are Monks who give themselves to contemplative life as the Cassinenses c. Upon the same ground Thomas Aquin. and other Scholasticks would not give this name of Monks unto the Dominicans and Franciscans because they are not only given to contemplation but c. Seeing then Monks went over all having no certain Parish yet preaching and exercing the Office of a Priest wheresoever they pleased or could be received surely according to both these reasons of their name about that time Monks were no Monks and a great noveltie crept into the Church And seeing their doctrine was principally for erecting primacie and power unto the Pope they may justly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servants and souldiers as the ancient Greeks called them but not the servants and souldiers of God but of the Pope as will be more clear hereafter 10. Into this Centurie Bellarmine casteth the first acceptation of the Latine The Latine Translation of the Bible Translation of the Bible by the Church universally which Translation is called Jerom's In lib. 2. de verb. Dei cap. 8. he sheweth that another Translation which was called Itala or Vetus Latina was in use in the Churches before this of Jerom and in the daies of Gregorie the I. the Church of Rome did use them both as Gregorie testifieth in the end of his Epistle to Leander before his Morals And after that saith Bellarmine all Latine Translations went out of use save this which is called Vetus Latina And in Cap. 9. he saith That some Books or Chapters of the old common Translation especially the Psalms and some books of Jerom's Translation which is now in use in the Roman Church and in the next Chapter saith this is of authentical authoritie as if all the Churches had used it only all Preachers have expounded it only and Councels have determined all controversies from it only but he bringeth no proof of his so bold assertion except a verie imperfect induction In the contrarie it is certain 1. Though all were supposed which he saith of that Translation yet before Jerom it was not and before Pope Gregorie the I. it was not authentical and therefore it was but a Novation when it was taken to be authentical 2. No other Church but the Romish did ever call it authentical not the Greeks c. 3. Jerom did not call it authentical for in his preface before the Books of Moses he saith to them who were emulous Why doest thou fret with envie Why stirrest thou the affections of the unlearned against me Ask the Hebrews advise the Masters of sundrie Towns what they have of Christ thy books have not it is another thing if the testimonies used afterwards by the Apostles prove against them and the Latine copies are falser then the Greek and the Greek than the Hebrew It is true many editions of that preface have emendatiora sunt exemplaria Latina quam Graeca Graeca quam Hebraea and so did Nicolaus de Lyra and others in his time read the words But so that sentence is contrary to his purpose and therefore many of the School-men and Erasmus have been puzled in reconciling that sentence with the preceding words But I have had by me these 50. years an Edition of Paris in the year 1523. by John Prevel which hath emendaciora sunt exemplaria Latina c. And this one Edition in this particular is of more credit than a thousand other Editions because it agrees with the preceding words and with the truth And with the same Jerom in an Epistle to Damasum before the four Evangelists saying If the truth is to be sought out of many Translations why go we not to the Greek original and amend the things that have been ill translated by vitious Interpreters or have been amended by unlearned presumptuous men Let that be the true interpretation which the Apostles have approved I speak saith he of the New-Testament which without doubt is Greek And tom 1. Epist ad Lutin he saith As the credit of the old books are to be examined by the Hebrew books so the credit of the new requireth the rule of the Greek language If we confer altogether what is more clear then that Jerom did prefer the Hebrew in the Old-Testament and the Greek in the New above all Translations whatsoever yea and above his own 4. Neither was any Latine Translation accounted authentical before the Councel at Trent for all the Interpreters have in many Texts forsaken it as is clear by their Commentaries as Nicolaus de Lyra Paulus Brugensis Armachanus Card. Cajetanus and Bellarmine himself departeth from it in the Psalms and Erasmus Rotterodamus Xantes Pagninus Francis Vatablus and Arias Montanus were approved for setting forth other Translations Pope Leo the X. did approve by his Seal the Translation of Erasmus and gave him thanks for his travel in translating the New-Testament Erasmus in Epist Thomae Card. Eborac dat Louan cal Febr. an 1519. 5. In the Councel at Trent that Translation was called into question for Frier Aloisius Cataneus spake against it and did confirm what he said by the authoritie of Card. Cajetanus and Jerom and by good reason and was seconded by Isidorus Clacus a Benedictine Abbot so that as the
bold reprover of Kings he became a shameless flatterer of Popes for he is said to have first moved the decree in Gratian. dist 40. cap. Si quis if a Pope carry with him innumerable souls into Hell no man ought to say unto him What doest thou He spoke so and afterwards the Popes did aim at exemption from censure untill they did attain it he had from Rome a power Legantine in Germany neither preached he only unto the Heathens but did corrupt several Provinces where Christ had been preached as Thuringia Argentina c. with Roman Manicheism condemning some meats forbidding marriage of Priests and permitting to have Nuns or Whores urging the worship of images in a word his care was not so much for Christianism as for Papism for he writ unto Pope Zachary saying How few soever Disciples God giveth me in this my charge I cease not to incline them to the obedience of the Apostolick See he caused the Monastery of Eulda to be built in favour of English men and was killed at Borna being suspected of a conspiracy 5. Many did preach and write against him and his superstitions as Adelbert The opposers of his Rites a French Bishop and Sidonius an Arch-Bishop of Bavaria Samson a Scot Bishop of Auxerre and Virgilius an Irish man Bishop of Juvavia as Nauclerus and Aventine do record Boniface dilateth them unto Pope Zachary and as Bern. Lutzenburg in Catol writeth the Pope in a Synod at Rome condemneth them depriveth them of their Priesthood and excommunicateth them before they were heard and when they sought to be heard and plead their cause in a Synod Boniface denied access unto them and said Excommunicated men should not be admitted into a Synod nor have the benefit of the Law So partly by tyranny of the Pope and partly by authority of Pipin Boniface did oppress all his adversaries Catal. test ver ex vita Bonifac. Particularly one Clemens did reprove Boniface 1. That he did so advance the authority of the Roman Bishop seeing all Teachers are equally successours of the Apostles 2. That he condemned the marriage of Priests 3. That he did speak too much for the Monkish life 4. That he had anointed the King of France contrary to the undoubted right of the Merovei 5. That he appointed Masses for the dead and other new Rites unknown in the Church heretofore Aventin Annal. lib. 3. Epist Zachar. ad Bonif. in tom 2. Concil 6. Albine or Alcwin had good knowledge of the Latine and Greek languages Alcwin and his doctrines Charls the Great calleth him his Master in an Epistle written unto him deseptuages sexages Biblioth de la Bigne tom 3. where are some of his works On Ps 51. he writeth thus It is said unto the Father Then wilt thou accept the sacrifice of righteousness that is the most glorious passion of the Son who offered himself a sacrifice for all men that they might attain salvation which the world did not deserve by their works Ibid. When I look on my self I find nothing in me but sin thy righteousness must deliver me it is thy mercy and not my merits that saveth me we are quickned by the mercy of God in the name of our Saviour and not by our merits In his works he often useth the word merite but here we may see in what sence he and others do understand it On the fourth poenit Ps I could defile my self but I cannot cleanse my self unless thou Lord Jesu do cleanse me by sprinkling thy holy blood No good can be in us unless it be thy working grace who hast made us On Ps 118. Thou hast made me to be desirous of thy Commandments make me also able to do help that I may do what thou commendest and give what thou commandest And in another place Free-will abideth as yet in men by nature that in whom God willeth he may be pleased to make free by grace that they have not an evil will for since the first man by free-will was sold under sin the freedom of man is evil because the goodness of the will is taken away from the free-will which goodness none can have of himself unless he have it being helped by the grace of God's mercy without whose help free-will can neither turn unto God nor make any progress unto God He hath the like words in lib. 2. de Trinit cap. 8. On Eccles cap. 1. The Sun Christ inlightneth all things with the splendour and vertue of his spiritual grace in whose punishment is our salvation he ariseth to them who believe in him and he goeth down to every unbeliever Ibid. cap. 3. We should rejoice in this spiritual pleasure of meat and drink not only in the Sacrament but in reading the Holy Scriptures also where we may eat and drink of the Tree of life Ibid. cap. 7. Let us consider the works of God how great and wondrous they are and how in his free mercy he hath chosen one and in his just judgement he despiseth another as it is written of the Twins I have loved Jacob and hated Esau In Praefa lib. 1. de Trinit We should all pray that the Catholick faith which only quickneth mankind and only doth sanctifie may be truly fixed in the hearts of all men by one confession Ca. 1. Although we be thrown down from the joy of blessed felicity into the miserable blindness of this exile for the just punishment of original sin yet we are not so cut off that even in this changable and temporary estate we know not to seek and desire eternity truth and blessedness which is clear in that we have not a will to die nor be deceived nor be miserable whence is this natural instinct that all men would be blessed although this appetite is diversly in the minds of particular persons some think to be blessed in riches The whole divine Scriptures exhort us to be lifted up from earthly unto heavenly things where is true and eternal blessedness unto which it is most certain that none can attain but by the faith of the Catholick peace In Praefa lib. 2. All the authority of the holy books serve unto us to make us believe rightly of God and to love him with all our heart but the sight of man's mind is not able to behold the most excellent light of God's Majesty unless it be inlightned by the brightness of the righteousness of faith and love through the gift of God's grace therefore we should pray for the grace of God that the ey of our heart may be cleansed to see how properly the Trinity is the one and only and true God and how rightly the Father the Son and the Holy Spirit is said understood and beleeved to be one and the same substance Lib. 3. cap. 1. What did the human nature in the man Christ deserve that it should be assumed into the unity of the person of the only Son of God what good will what desire of
and govern although the Romish Legates were present Besides the Bishops of France and Germany he called the Bishops of Italy Spain and England not to seek any furtherance to his authority said he but for maintenance and defence of the Truth Here was condemed the heresie of Felix Bishop of Urgelitan and Elipand of Toledo who held that Christ is the Son of God only by adoption of his human nature This was the one cause of assembling the Councel 2. Theophylact and Stephen the Pope's Legates did present the Acts of the Synod at Nice to be confirmed and subscribed The Fathers did refuse and did compare the Act of the Councel under Copronymus with the late Acts at Nice The former had condemned the worship and having of Images either privately or publickly the other had authorized the adoration of Images with cloaths incense candles bowing of knees c. They would keep a middle course that it is not altogether unlawfull to have Images in private houses nor Churches but to worship them is contrary to Christian faith and smelleth of Paganism Therefore they discern the Synod of Nice to have been wicked and deserves not the name of Universal nor seventh Councel and they writ some books against the worship of Images wherein they refute particularly all the pretended arguments of them at Nice these books went abroad in the name of Charls Afterwards the worshippers of Images did what they could that no memory should be of the proceedings of this Synod and those books except that they say Charls did somewhat concerning Images But as Chemnitius hath marked in Exam. Conc. Triden par 4. that many old Historians as Egmard Regino Adon and some later as Antoninus Blondus Aventine have written that this Synod did condemn the worship of Images and the Iconalatrous Synod of the Greeks and did Ordain that it should be called neither seventh nor Universal but a Pseudo Synod Cassander in Consult 21. saith in his time was a copy of those books of Charls in the Vatican Bibliotheke And after the Councel at Trent Tilius a French Bishop caused them to be published in Print The Papists in the Cathol apolo tract 2. sect 7. say The book is forged under the name of Charls the Great But were all these Authours Protestants who testifie of them and what can they say unto Hincmarus Rhemen whose testimony followeth in Cent. 9. It is to be marked that all the Councels in the time of Charls the Great do shew in the first words that they were assembled at the command of Charls or Charls commanding and injoining the Councel at Rome not being excepted as Cratian recordeth dist 63. cap. Adrianus saying Charls returning to Rome did appoint a Synod with Pope Adrian in the Patriarchate of Lateran in the Church of Saint Salvator c. Bellarmin de Eccles lib. 4. cap. 5. asketh What Councel ever condemned the Church of Rome or their Popes We have now seen the Pope of Rome condemned in the sixth General Councel and their Doctrine condemned in that other at Constantinople and in the famous Synod at Franckford and in the next Century we shall find another Councel at Constantinople and more in other places and ages contradicting and expressly condemning the Popes of Rome And for continuation of this matter here by anticipation I add the Councel held at Paris An At Paris 825. where the Epistle of Pope Adrian and the Act of the second Councel at Nice was read and censured as is manifest by the decretal Epistle directed unto Lewis and Lotharius of which not far from the beginning these are the words We have caused to be read before us first the Epistle of Do. Adrian Pope which he at the request of the Emperour Constantine and his mother Irene sent over sea and so far as our parvity understandeth as he justly reproveth them who did rashly presume to break down and abolish Images in these parts so is known to have written imprudently that he would have images to be superstitiously worshipped for which cause he also gave order also that a Synod should be assembled and by his authority under an Oath did judge that Images should be set up and worshipped and be called holy where as it is lawfull to set them up but it is wickedness or unlawfull to worship them Baron ad An. 825. § 5. 6. Hen. Spelman in Concil ad An. 787. hath a Synod held at Calchuth in At Calchuth England wherein some things are remarkable Gregory Bishop of Ostien and Theophylact Bishop of Tudert did write unto Pope Adrian the Acts of that Synod in their own name as their work which they had recommended unto the Synod and the Synod had accepted In the Preface they shew it was done in two Kingdomes at several times the one Bishop had gone to the one Kingdom and the other to the other Kingdom Gregory went to York and the Bishop of the place sent unto the King Oswald who then was farther North and hearing of the Legate did indict the Synod and Nota did convene with his Lords both Ecclesiastical and Secular There they say No Roman Priest was sent hither after Augustine till now Ca. 1. They admonish to keep the faith of the six General Councels 2. That Baptism should be administred at set times and no other times unless for great necessity and they who answer for the infant should be obliged to teach him at ripe years the Lord's Prayer and Creed 3. Each Bishop should hold a Synod twice every year and visit his Diocy once a year Ca. 11. Their speech was unto the King and Lords that they should not judge Priests seeing they are Angels Ca. 12. Kings should be chosen by the Priests and Elders of the people and none should be chosen who had been begotten in adultry or incest It seemeth this was the first Act of a Synod in this kind and it may be questioned whether Popish Princes will now consent unto it There they add that none should meddle with the murther of a King and if any did attempt or adhere unto such a crime if he be a Bishop or of Priestly degree let him be deposed and deprived of the Heavenly inheritance as Judas from his place and whosoever shall assent unto such a sacriledge he shall be burned with everlasting fire It may be doubted whether Bishops and Jesuits will consent unto this part of the Canon Unto these Acts did subscribe the King Bishops Dukes and Abbots And in the other Kingdom and Synod Lambert Arch-Bishop of Canterbury subscribed before King Offa and then the Bishops Abbots Dukes and Counts THE THIRD AGE Of the CHURCH OR The History of the Church Fading and of Anti-Christ Rising containing the space of 400. years from the Year of our Lord 600. untill the year 1000. CENTURY IX CHAP. I. Of EMPEROURS IT is said before that Irene did govern the Empire of The erection of the Western Empire Constantinople which was
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
the I that authority is derived from Peter and the other Apostles unto all the Bishops of the Church for the priviledge of Saint Peter is wheresoever according Rome and Rhemes compared to his equity justice is done no less in Rhemes then in Rome and no more in Rome then in Rhemes but is alike unto all every where according as Bishops more or less discharge their office And he expounds these words Thou art Peter ... as Augustine doth in Ser. 13. de verb. Dom. I will build my Church upon that firm and solid confession which thou hast confessed Ph. Morn in Myster in an Epistle to Hincmar Bishop of Laudun saith The seventh general Councel so called by the Greeks indeed a wicked Councel concerning Images which some would have broken into pieces and some would have to be worshipped was kept not long before my time by a number of Bishops gathered together at Nice the Acts thereof the Bishop of Rome did send into Francia in the Reign of Charls the Great the See Apostolick willing it to be so a Synod was held in Germany by the convocation of the same Emperour and there by the path-way of Scriptures and the tradition of the Fathers the false Councel of the Greeks was confuted and utterly rejected of whose consutation there was a good big volumn sent from Charls by some Bishops unto Rome which in my young years I did read in the Palace This testimony is of more credit then a hundred late Writers who deny that Synod at Frankford or that a Synod under Charls did condemn the second Synod at Nice Thereafter in that Epistle he saith We should beleeve that the motion of repentance is from God as the Apostle saith If God will give them repentance .... To have Church is not to have a primacy in Divine things for then all rulers of the Church should have primacy all those wicked men rule not the Church who seem to be within neither is it denied but they give baptism In the same Epistle he rebuketh his Nephew for denying baptism unto Infants Catol test ver lib. 9. 17. At that time was much to do in the doctrine of Predestination Gotteschalk The five Articles of Gotteschalk by birth a Frank or Belgik as Aventin lib. 4. Annal. Boior calleth him was ordained a Priest by Rigbold chorepiscopus in the vacancy of the See of Rhemes The now named Hincmar in an Epistle unto the Church of Lions which is in Biblioth Sixt. Senen part 1. pag. 1053. edit Colon. writes that he held these five Articles First God before all ages and ere he made any thing even from the beginning did predestinate unto the Kingdom whom he would and did predestinate unto destruction whom he would 2. They who are predestinate unto destruction cannot be saved and who are predestinate unto the Kingdom cannot perish 3. God willeth not that all men be saved but only them who be saved and whereas the Apostle saith Who willeth that all men be saved he meaneth only all them who shall be saved 4. Christ came not to save all men nor did he suffer for all men but only for them who shall be saved by the mystery of his Passion 5. Since the first man fell of his free will none of us can use free-will to do good but only to do evil Remigius Bishop of Lions in the name of the Church of Lions are defended and opposed defended these five Articles as is to be seen loc cit Whereupon Hincmar writ unto Pope Nicolaus as Baron Annal. ad An. 948. relates against Gotteschalk and calleth these Articles the heresie of the Predestinatians which was overthrown in Affrick and thereafter in France by authority of Pope Celestine and by the care and vigilancy of Prosper When Gotteschalk returned from Italy Raban Bishop of Mentz summoned him into a Synod and when he could not perswade him to change his mind he did write unto Hincmar and others and did oppugn some conclusions which he had wrested from these five Articles Remigius writes again shewing that all the arguments of Raban did not touch the Articles as it is in the above named Bibliotheca Then Hincmar summoned Gotteschalk unto a Synod of 12 Bishops and some Priests and Abbots in Carisiac on Isara where four Articles were enacted against him he was condemned of heresie and contumacy and he condemned The Articles at Carisiac he was whipped with rods and cast in prison The Church of Lions after sight of these four Articles sent forth their censure of them both which are in Biblioth cit pag. 1082. The Canons are these First God Almighty made man without sin upright with free will and set him in Paradise whom he would to abide in the holiness of righteousness 2. Man using ill his free-will did sin and fall and became the mass of perdition of mankind but the good and just God did chuse of the same mass of perdition according to his fore-knowledge whom by his grace he did predestinate to life and prepared life eternal for them 3. But others whom in the judgement of righteousness he left in the mass of perdition he foreknew them to perish but he did not predestinate that they should perish yet because he is just he did predestinate everlasting punishment unto them and therefore we say there is but one predestination of God which concerneth the gift of grace or the rendring of righteousness Can. II. In the first man we have lost the freedom of will which we have received by Christ and we have free will unto good being prevened and helped by grace and we have free will unto evil being forsaken of grace and we have free-will because it is freed by grace and by grace healed from corruption Can. III. God will have all men without exception to be saved although all men be not saved and that some are saved it is the gift of him who saveth and that some perish it is the merit of them who perish Can. IV. Our Lord Jesus Christ as there was not is nor shall be any man whose nature is not assumed in him so there was is and shall be no man for whom he did not die although all be not redeemed by the mystery of his Passion it concerneth not the greatness and copiousness of the price but it concerneth the part of unbelievers and them who beleeve not with that faith which worketh by love for the cup of man's salvation which was made through human infirmity and divine vertue hath in it self that it may be profitable unto all but if it be not drunken it cureth not Followeth the sum are censured by the Church of Lions Can. I. of the censure of the Church of Lions in the first part of the first Canon is no mention of the grace of God without which no rational creature ever could or now can or shall be able to be or abide or persist in righteousness and holiness as if man had been
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
all men to be saved understand thou all which are saved and to come unto the knowledge of the Trinity which is the highest and substantial truth On Cap. 3. he saith The Church is called both the ground and Pillar of truth which is but one thing for the firmness of saith and because the Church is established by heavenly doctrines and Divine miracles In this observe that the faith or truth depends not on the testimony of the Church but the Church is a ground or Pillar because it hath firm faith and is established by Divine doctrines On 2 Tim. 1. at these words I thank my God whom I do serve from my fore-fathers he saith This he saith that he may shew that the ancient Fathers which were before the coming of the Lord had the same faith which he and the other Apostles had and did descend from those Fathers unto the Apostles and from them unto us as also it descendeth from us unto them which shall come after us In this one testimony many things may be observed against the present Tenets of the Romish Church if I would stay but one thing though but a negative I cannot omit that in all these descendings is no mention of any dependance on the Roman Bishop or faith so that if we have the faith which the fore-fathers and Apostles had and they which had the same from them whether the Church of Rome now have the same or not have it we have the true faith On Cap. 2. at these words The Lord knows who are his This is the impression of the Seal He knows that is the Lord hath chosen them which belong unto his inheritance and this is the seal of faith because when others depart from the faith they which are Elect can in no way be seduced Many such other testimonies may be observed in that Exegesis which Villapand calleth a rich treasure a rich treasure it is which so clearly sheweth the faith of the Church of that time and that the Church of Rome now having forsaken that faith in so many particulars hath departed from the truth And therefore Bellarmin was more wary then his brother and though he did bring that testimony concerning the change of the bread yet no where else would name that book nor the Authour of it in his book De Scriptoribus Ecclesiasticis although he forgot not others of less note 18. Haymo was Bishop of Halberstad about this time but it seems he was younger then Remigius He writ sundry volumns especially two books of Homilies In the first called Pars hyemalis he hath these sentences In Feria 4. quatuor tempor at these words Ave gratta plena he saith She is well said to be full of grace because she had attained what no other woman had attained to wit she did conceive and bear the Authour of grace Behold he expoundeth these words otherwise then the Papists do now And here his words are Gratiam quam nulla alia meruer at assequitur and I have translated the word meruer at after this manner because as I have marked before the Ancients do use it in this signification and as follows Haymo was far from the opinion of man's merit Ibid. at the words That Holy thing which shall be born of thee he saith For distinction of our holiness Jesus is affirmed singularly to be born holy for although we be made holy yet we are not born holy because we are bound with the condition of corruptible nature that every one of us may with the Prophet sigh and say Behold I was conceived in iniquities and in sins hath my mother brought me forth but he only was truly holy which that he might overcome the condition of corruptible nature was not conceived by the commixtion of carnal copulation The Papists do hold that the Virgin Mary was free of original sin to the end that they may the more plausibly commend her to be worshipped as the Queen of Heaven But behold here Haymo saith more then Remigius said for he saith not only that it was the singular priviledge of Christ to be born holy but more he saith That he might overcom the condition of corruptible nature he was not conceived by commixtion Certainly the condition which he overcom was singularly the condition of Maries corruptible nature seeing she was conceived by commixtion Dominic 4. post Epiphan There was a great storm on the Sea because the Persecution of Pagans the Divel stirring them up did arise against the Church so that the ship was covered with the waves that is the persecution waxing the Church did scarcely lurk in a few Beleevers neither durst any man confess the name of Christ publickly who was not prepared to die presently for Christ which to have been in the daies of Dioclesian and others the Histories do declare This testimony confutes the Papists holding that the Church doth flourish at all times and witnesseth with us that the Church hath been forced to lurk at some times In Dominic in Septuages on the Parable Matth. 20. he saith This Vine-yard is the holy Church which hath been from the beginning of the World untill the end thereof so many godly as it bringeth forth it begetteth so many branches This Vine-yard was planted amongst the people of the Jews but after the incarnation of our Lord it is inlarged unto the ends of the earth c. In the same Homily he saith Because eternal life is rendred to no man by way of debt but is given through the gracious mercy of God therefore .... And nearer the end he saith Seeing it is given to none by debt but only of gracious mercy unto whom he willeth none can grumble at the righteousness of God because he sheweth mercy on whom he willeth and whom he willeth he hardneth he shews mercy of his own goodness and he hardneth without iniquity because although his judgments are sometimes hid yet they are not unjust In Feria 4 post Iudica on Ioh. 10 he saith on these words And I give unto them eternal life These are the Pastures which he did before promise unto his Sheep wherein no herb withereth but all is green all waxeth all abideth whole and whatsoever is once taken in is possessed for ever And they shall not perish for ever here understand as ye shall perish which are not of my sheep And none shall pluck them out of my hand that is from my power Here he affirmeth the perseverance of the Elect and the damnation of them which are not elected In Feria 6 post Iudica on Ioh. 6. on these words My flesh is meat indeed he saith Seeing all men do desire by meat and drink that they may not hunger nor thirst nothing can do this truly but this meat and drink which maketh them who receive it to be immortal and incorruptible and that is the society of the godly wherein shall be full and perfect peace and unity ..... Then he expoundeth how this may be which he hath said
sins Here he expoundeth not that Text as the Rhemists and other late Papists do of a created Raphiel or other Angel and out of it they would prove the lawfullness of praying to Angels On Chap. 9. at the words And there arose a smoke out of the pit he saith That is the doctrine of wicked Hereticks is made manifest which is well compared unto smoke because it wants the light of truth and what in the Holy Scripture gives light unto the godly that poureth blindness upon Hereticks and they cease not to obscure the light of faith unto others ..... And there come locusts upon the earth to wit Disciples of errour come to deceive the earthly hearts of men for locusts neither walk forward as some wights neither do they flee as fowls because the Disciples of Hereticks and Hereticks themselves neither have upright faith that they may flee and seek heavenly things with the godly of whom Esaias saith Who are these which flee as Clouds nor have forward or right walking of works that they can say with the Psalmist He set my feet upon a Rock and directs my steps The locusts do leap and eat every green thing because they are lifted up with pride and kill so many souls as they can which have the greenness of faith ..... And it was commanded them that they should not hurt the grass .... Here the grass is taken in a good sense for it signifieth sucking ones which cannot eat solid meat but delight in the superfice of the Letter to whom the Apostle saith I could not speak unto you as spiritual men but as carnal ... And every green thing signifieth them who have made better progress who can now understand what John saith In the beginning was the word And the Trees are they who are perfect and strong in the faith because such can indure the wind of temptations .... But only the men which have not the sign of God in their fore-heads understand ye worthily because here are excluded not only those which are without the Church that is Pagans and Jews but also false Christians who have the sign in their body that is are baptized and are within the Church but with their works do defile the faith which they seem to have and therefore are hurt ..... seeing many do confess Christ in words only but having a form of godliness deny the power thereof they confess they know God but deny him by their works The Reader may judge whether in all this testimony he describeth not the Jesuits as if he had seen or had experience of them at least his words are contrary unto them for they especially do speak against the Scriptures and cease not to obscure them and so forth But especially mark how Haymo expounds The sign of God in their fore-heads whereas the Rhemists in their Annotations and others of that stamp do expound it of the sign of the Cross In lib. 6. on chap. 19. at the words I fell at his feet to worship .... he saith Because John saw him greater then himself he falling down would have worshipped him for here both the Angel and John take their own persons for whereas the Angel had said I am alpha and omega the first and the last he shews in this place that he was sent in the person of Christ when considering his own person he forbids that John do not worship him .... he saith See that is beware that thou do it not for I am thy fellow-servant for we both thou and I have one Lord and in nothing am I preferred above thee but in doctrine which I am sent to teach thee neither am I thy companion only but also of thy brethren to wit I profess my self the co-equal of all beleeving men which have the testimony of Jesus that is the faith of Jesus .... Worship God as if he had said Do not worship me who speak these words unto thee but him in whose person I appear How far differeth Haymo here from the Reformed Church And yet the Rhemists on that Text say The Protestants abuse this place and the example of the Angel forbidding Iohn to adore him ..... but in truth it makes for no such purpose but only warneth us that Divine honour and adoration due unto God alone may not be given unto Angels But we see that Haymo knew not any such distinction and he gives a reason why no Beleever should worship an Angel in any way In lib. 7. on the same chap. he saith If the first man had not sinned he had continued immortal but because he contemned God's command immediately he incurreth God's wrath and dieth A little after Haymo hath many significations of the word Sun in Scripture but he shews not that it signifieth the Pope At the last words of the Book he saith Observe this Book beginneth with grace and endeth in grace because both by prevening grace are we saved and by subsequent grace are we justified wherefore Paul also ordreth his Epistles unto the Churches in this manner that he beginneth with grace and closeth with grace He hath many such passages but these may serve for a tast of the doctrine of those times in the Church 19. Lupus was Abbot of the Monastery of Ferraria by the water Lupa running into Sene at the same time He writ several Epistles unto King Lewis to Hincmar c. which were Printed at Paris An. 1588. In the first Epistle he saith Now they are accounted troublesom who are desirous to learn and as if they were set in an high place the unlearned gaze on them continually and if they can espy any fault in them it is not called human frailty but it is imputed unto the quality of learning In the 2 and 4 Epistle He comforteth his Master Einhard after the death of his wife he speaks honourably of marriage and comfortably of the estate of the godly after this life without any mention of Purgatory or mass for the defunct and he interlaceth these sentences The word of God inlightneth the most obscure darkness of this life as it is said Thy word is a Lantern unto my feet The way of man is not in his own power but the footsteps of men are directed by God and the liberty of man's free-will hath altogether need of the help of God's grace When we are in any distress the more truly we are sensible of our frailty the more speedily should we run unto the help of God's mercy and it is sweetly said Where man's power faileth the help of God is present neither is this a long travel if we indeavour for he who calleth saying Come unto me who are weary he informeth them which come and without all doubt he crowneth them continuing in him Say with the famous and most sweet Augustine Give me Lord what thou biddest do and bid do what thou willest seeing God both prevenes and follows us that we may will or do any good In the 112 Epistle Let the worthiness
some words do follow Geo. Cassander in Liturgica saith At the first the Mass was said otherwise then now ..... and it is not done more holily then it was before when it was hallowed with the only words of the Lord and with the Lord's prayer And from Walafrid Strabo he saith All which is now done with a multitude of prayers lessons songs and consecrations the Apostles and those who next followed them did as is thought with prayers and remembrance of the Lord's sufferings even as He commanded In the same Chapter he saith In the next times when the Epistle and the Gospel was read the Mass was done and other things were added at diverse times by the Popes Gelasius and Gregorius 3. When the Sacrament began to be termed a Sacrifice it is uncertain but this is certain it was not called properly A Sacrament is not a Sacrifice a Sacrifice by the purest primitive Church especially in the time of Justine Martyr Lactantius Firmian and Augustine For in the daies of Justine the Pagans did revile the Christians and called them Atheists because they offered not sacrifice nor incense unto their God Justine in Apolog. 2. answereth They do offer such sacrifices as they knew were acceptable unto him to wit the sacrifices of prayer and thanksgiving as for the creatures which God hath appointed for the sustentation of man we keep them for the use and necessity of the poor but we burn them not with fire Lactantius had the same occasion in Institut lib. 6. cap. 24 25 and so Augustine de Civit. Dei lib. 10. cap. 4. but neither of the two hath any syllable of the sacrifice of the Mass or of the Lord's body on the Altar Nevertheless Augustine in Enchirid cap. 110. and elsewhere and Cyprian have called the Sacrament a Sacrifice yet not properly or but figuratively to wit because it is a memorial and remembrance of that true and only Sacrifice which was once offered by Christ Cyprian Epist 63. ordin Pammel So speaketh the Gloss on Gratian for where it is said de consecr lib. 2. cap. Quid sit out of Gregory the great Though Christ living immortally dieth not now yet in this Sacrament he dieth and his flesh suffereth for the salvation of the people the Gloss addeth that is His death and passion is represented So doth Chrysostom in Heb. hom 17 and Augustin de Verb. Dom. ser 28. speak and many others saying We offer the same sacrifice which Christ did offer or rather we offer the remembrance of that sacrifice So also teacheth Lombard lib. 4. cap. 12. B. G. Christ died once on the Cross and there he was offered but he is offered daily in the Sacrament because in the Sacrament is a remembrance of that which was once done and because it is a memorial representation and remembrance of that true sacrifice and holy oblation on the Altar of the Cross At some times also the Ancients call the Sacrament a Sacrifice because of the offerings which the people brought when they came to the Sacrament Cyprian de oper eleemos saith Thou who art rich comest into the Church without a sacrifice and takest a part of the sacrifice which the poorer hath offered Bellarmin de Eucharist lib. 1. cap. 27. hath the like words from Irenaeus lib. 1. cap. 32 acknowledging that those Fathers spoke so of the bread and wine which the people offered And Alcwin de divin offic at the words Sursum corda saith The Priest exhorts the people as if he said Now when ye are sufficiently instructed and confirmed by the Apostolical and Evangelical Precepts direct your hearts from earthly cares upward unto the Lord that I may be able to offer worthily the sacrifice which ye have offered unto me to be offered unto God So whereas the Ancients did most usually abstain from the name of Altar and Sacrifice terming those Tables and Eucharist afterwards the Church being established in the truth of doctrine the Pastours did adventure upon a greater liberty of words not doubting to be soundly understood by Catholick hearers But because the degenerating ages have wrested these words to a proper signification clean cotrary to the first intention it should not be thought amiss in them who contain themselves now within the more ancient restraints and are content with the first terms since the other have occasioned that intollerable errour of the real sacrifice in the Mass To the end this may be more evident I shall repeat the The original of the Christian Sacrifice custom of this matter from the beginning Chrysostom on 1 Cor. 11. hom 27. saith As in the three thousand who at first did beleeve they did all eat together and they did possess all things in common so also it was when the Apostle writ this yet not so certainly but that some doubting of the communion were remaining and descending unto posterity and when it came to pass that some were poor and some were rich they did not give all things in community but they made the common Tables on the appointed daies as was decent and the collection being done after the communication of the Sacrament they all came to a common feast and the dishes were carried by the honester poor ones and they who had nothing were invited by them and they sate down all together but in progress of time this custom went away for by this division it came that some did adjoin themselves in one company and some in another and they said I am his and I am his as the Apostle amending this saith in the beginning of the Epistle Justine near the end of his greater Apology saith Let the rich men if they please every one bestow as they will and let that which is brought be laid down beside the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To wit when the first custom was left off they brought a quantity of Bread and Wine or of the first Corns or Raisins whereof so much was taken as did serve for the elements of the Sacrament and the rest was eaten by the Believers as in a feast and some was sent unto sick persons or diststributed among the poor When the Church had more liberty and became more wealthy as in the daies of Constantine the oblations were richer and a part thereof was appointed for maintenance of the Preachers according to that of Jerom They who serve at the Altar are sustained by the offerings at the Altar Then the voluntary offerings were called Sacrifices after the manner of the law of Moses and the Presbyters did consecrate them by prayer as is manifest by the Liturgies where they say O Lord we thy servants and also thy holy people being mindfull of the blessed suffering and resurrection and the glorious ascension of Christ thy Son our Lord God do offer unto thy most excellent Majesty out of thy gifts this pure sacrifice .... upon which things it may please thee to look with a favourable and gracious eye and to
Canon as being not the work of Christ nor of his Apostles as Gregory confesseth lib. 7. ind 2. Epist 63 but either his own or as he seemeth to say there of one Scholasticus yet it is the mighty providence of God for the conviction of the Romish Church that the Canon is continued For they hold Out of the Canon is confuted 1 The doctrine of the sacrifice first That in the Mass is a true singular and proper sacrifice 2. That the Bread and Wine are transubstantiated into the Body and Blood of Christ 3. That the People should not pertake of the Wine 4. That men attain salvation or eternal life by merit of their works but all these are clearly confuted by the words of that Canon First concerning the Sacrifice it saith a little from the beginning Petimus uti accepta habeas benedicas haec dona haec munera haec sancta sacrificia illibata Here observe first that the words are in the plural number gifts sacrifices But Christ is not many gifts nor many sacrifices he is one gift Ioh. 4. 10. and one sacrifice Heb. 9. 2◠10. 10. therefore Christ is not signified by these words 2. The Canon saith We pray that thou wouldest accept and bless these gifts Should we think that Gregory would have men to pray for the acceptation of Christ and for a blessing unto him who is the dearly beloved of the Father eternally I beleeve Gregory did not understand the words so And after the words which are called The Consecration it is said Supra quae propitio ac sereno vultu respicere digneris accepta habere c. that is On which be pleased to look with a favourable and gracious countenance and accept them as thou were pleased to accept the gifts of thy servant Abel and the sacrifice of our Patriarch Abraham and the holy sacrifice and immaculate hosty which thy High-Priest Melchisedek offered unto thee Whether shall we believe that the offerings and sacrifices of Abel Abraham and Melchisedek were acceptable unto God through Christ or that they were the paterns of accepting the sacrifice of Christ I beleeve certainly that Gregory did not think the first but the second and so that he would have Believers to pray for the acceptation of their offerings in and through Christ and so it is said in the beginning of the Canon Most gracious Father we humbly beseech thee for Jesus Christ thy Son our Lord's sake and we pray that thou wouldest accept ... these gifts Moreover in the same Canon it is said Hanc oblationem servitutis nostrae sed cunctae familiae tuae quaesumus domine ut placatus accipias i. e. O Lord we beseech thee that thou being pacified wouldest accept this oblation of our sacrifice or of us thy servants and of all thy family Who can think that Gregory did mean by these words the oblation of Christ Again it is said Quam oblationem tu Deus omnipotens c. i. e. Which oblation O thou Almighty we beseech thee that thou wouldest be pleased to make in all respects blessed ascribed ratified reasonable and acceptable Can these words be meaned of the offering of Christ and not rather of the offering of the people And so it may be said of these words We offer unto thy excellent Majesty of thy gifts and of what thou hast given And these be all the words at least the greatest part of the Canon concerning a sacrifice and since these be not understood of a proper and singular sacrifice certainly in the Mass no true and proper sacrifice is offered But they will say the words are Haec sancta sacrificia illibata which cannot be understood of the offerings of the people and therefore must be understood of Christ's sacrifice Answer First for the word sancta it may be understood of the peoples offerings in respect of dedication as well as the sacrifice of Melchisedek is called holy and immaculate hosty and the more if we take them with the words preceding We beseech thee humbly for Christ's sake that thou wouldest accept and bless these holy oblations As for the word illibata Alcwin who was the Teacher of Raban as some write de Divin Offic. saith Illibata dicuntur id est non praegustata id est Illibata is not as yet tasted but abiding whole Yea and in the same place he saith By dona munera sacrificia one and the same thing is commended with several names and what is offered upon the Altar is called munera as the Lord saith If thou offer thy gift It is clear that he understood the gifts of the people and consequently not a singular and proper sacrifice I know also that Illibata signifieth not offered and that signification doth more confirm what I have said Secondly 2. Transubstantiation concerning Transubstantiation the Canon saith Quam oblationem tu Deus ... benedictam .... facere digneris ut nobis corpus sanguis fiat dilectissimi Filii tui Domini nostri Iesu Christi Here they say are both the sacrifice and transubstantiation But first If all these words be considered together it is clear that as I said the words Quam oblationem benedictam ratam ascriptam rationabilem acceptabilemque are not meaned of the body of Christ because it is craved that the oblation may be blessed .... to the end it may be the body and blood of Christ for what we crave that it may be made the body is not as yet the body 2. I trust none is so ignorant to think that the word fiat doth necessarily signifie to be made a sacrifice and to be transubstantiate and if that word can in that place admit another signification it proves not either of the two and far less both and so we see how great a work is grounded upon the uncertainty of the signification of one word I have already twice shewed how Raban expoundeth the word for a sign figure seal and representation and here I add the words of Augustine Epist 23. ad Bonifa Christ was once sacrificed in himself and is every day sacrificed unto people in the Sacrament neither is it falsely said that he is sacrificed for Sacraments have a similitude of the things whereof they are Sacraments and for this similitude they oft have the names of the very things as in a certain manner the Sacrament of the body of Christ is called the body of Christ and the Sacrament of Christ's blood is called his blood So far Augustine and I could add the like testimonies of other Ancients but I said I would prove it from the words of the Canon Then observe first in the words immediately following it is said Qui pridie quà m pateretur accepit panem 2. After the consecration Offerimus praeclarae Majestati tuae ex donis tuis ac datis hostiam puram .... panem sanctum vitae aeternae calicem salutis perpetuae supra quae propitio ac sereno vultu
necessity that he could not be otherwise but that He in his Almighty and unchangeable Majesty as he knows all things ere they be did foreknow that the wicked were to be such of their own will Nor do we beleeve that any is condemned in His prejudice but according to the merit of their own iniquity nor that the wicked do perish because they could not be good but because they would not be good and through their own fault continue in the mass of perdition or original and actual sin Ca. 3. But concerning the Predestination of God it pleaseth and faithfully doth please according to the authority of the Apostle saying Hath not the Potter power over the clay to make of the same mass one vessel unto honour and another unto dis-honour We confidently confess the predestination of the elect unto life and predestination of the wicked unto death and in the election of them who are to be saved the mercy of God precedes the good merit but in the damnation of them who perish their wicked merit precedes the just judgment of God And in that predestination God hath only appointed what he was to do either in his gracious mercy or just judgment as the Scripture saith Which hath done what things were to be But in the wicked he foreknew their wickedness because it is of them and he did not predestinate it because it is not of him but because he knows all things which he did foreknow and because he is just he did predestinate the punishment that follows their merit for with him as Augustine saith is as well a fixed decree as a certain knowledge of every thing and hither belongs that saying of the Wise Man Judgments are prepared for the Scorners Prov. 19. Of this unchangeableness of the foreknowledge and predestination of God by which the future things are already done may that well be understood Eccles 3 I know whatsoever God doth it shall be for ever nothing can be put to it and nothing taken from it and God doth it that men should fear before him But that any are by the power of God predestinated unto evil as if they could not be otherwise We not only do not beleeve it but even if there be any which will beleeve such evil with all detestation as did the Arausicane Synod we say Anathema unto them Ca. 4. Item of the redemption of the blood of Christ because of so great an errour which hath begun in this point so that some as their writings declare define that it was shed even for the wicked which from the beginning unto the coming of Christ being dead in their wickedness are punished with everlasting damnation contrary to that of the Prophet O death I will be thy death and O grave I will be thy destruction it pleaseth us to hold and teach simply and faithfully according to Evangelical and Apostolical truth that this price was given for them of whom our Lord saith So must the Son of Man be lifted up that whosoever beleeves in him shall not perish but .... And the Apostle saith Christ was once offered to take away the sins of many And moreover the four Articles that were defined unadvisedly in the Synod of our brethren at Carisiac for their inutility are also errour contrary unto truth and likewise other things concluded foolishly in the 19 Syllogisms of John Scot and glorious with no secular literature although it be boasted otherwise in which rather the argument of the Divel then any argument of the faith is found we discharge them altogether from the hearing of Beleevers and by the authority of the Holy Ghost we inhibit them that those and such things be altogether shunned and we do judge that introducers of new things should be corrected lest they be smitten more severely Ca. 5. We believe that it should be held firmly that all the multitude of the faithfull is regenerated by the water and the Spirit and thereby truly incorporated into the Church and according to Apostolical doctrine are baptized into the death of Christ and washed in his blood because neither could be true regeneration in them unless there were also true redemption seeing in the Sacraments of the Church nothing is in vain and nothing in mockage but altogether all things are true and relieth upon its truth and sincerity And yet of that multitude of the faithfull and redeemed some are saved by eternal salvation because through the grace of God they continue faithfully in their redemption hearing in their hearts the voice of their Lord Matth. 10. 24 Who continueth unto the end shall be saved and others because they would not continue in the salvation of faith which before they had received and did chuse rather to make the grace of redemption in vain through their wicked doctrine and life then to keep it attain no way to the fullness of salvation and possession of eternal blessedness Seeing in both we have the doctrine of the godly Doctour Whosoever are baptized into Christ are baptized into his death and All which are baptized into Christ have put on Christ and Let us draw near with a true heart in fullness of faith having our hearts sprinkled from an evil conscience and being washed in the body with clean water let us hold fast the profession of our hope without change And again For them which sin willingly after the received knowledge of the truth there remains no other sacrifice for sin and He that despised the Law of Moses ..... Ca. 6. Item of grace by which the Beleevers are saved and without which never any reasonable creature hath lived blessedly and of free-will which is weakned by sin in the first man but by the grace of Jesus Christ is renewed and healed in his Beleevers We beleeve constantly and with full faith the same that the most holy Fathers have left to be kept according to the authority of the Holy Scriptures what the Arausican and African Synods have professed what the blessed High-Priests of the Apostolical See have held in the Catholick faith and presuming to decline no way into another side concerning nature and grace But we reject altogether the foolish questions and almost the fable of old women and Scot's pottage which the purity of faith cannot disgest and which have miserably and lamentably arisen in these most dangerous and grievous times unto a heap of our labours and breach of charity lest Christian minds be corrupted and fall from the simplicity and purity of faith which is in Jesus Christ So far they What they say here of Scot's pottage they understand that Treatise of Iohn Scot and have borrowed the phrase from Jerom's Prologue on Ierem. lib. 1. speaking of Celestius a Disciple of Pelagius a Briton and not a Scot. And from this word Baronius ad An. 855. § 1. writes that this Synod was convened against some vagring Scots of whom Gotteschalk was the prime man and thereby hath brought not only his Binius
he suffered neither is that holy wine the Saviour's blood which was for us in bodily things but in ghostly understanding both be truly the bread his body and the wine his blood as was the heavenly bread which we call Manna CHAP. V. Of COUNCELS 1. IN this Century were no Synods assembled for doctrine or discipline A Synod at Rhemes opposeth the power of the Pope as in other times all Nations were so pestered with wars as is touched now only for some personal causes were some Synods among them all one is remarkable at Rhemes in the year 991. where Arnulph Bishop of the place was deposed for some trespass against the King and Gerebert Afterwards Pope Sylvester the II. was placed in that See And here by the way we may see what power Kings had then in deposing and investing Bishops Some of the Bishops would have had Arnulph's cause referred unto Pope John and others did alledge a Canon of the Synod at Carthage of 227 Bishops and Augustine was one of them Causes should be determined where they are begun that there is no need of Appeals unto Bishops beyond Sea that is as they understand it unto the See of Rome Then stood up Arnulph Bishop of Orleance and made a long Oration whereof a part is Let it be far from this holy assembly to defend or accuse any man against Divine or Human Laws .... We deserve to be drawn before the Thrones of Kings if we seem to contradict Divine Laws in any thing .... Most reverend Fathers we do reverence the Church of Rome for the memory of Saint Peter nor indeavour we to resist the Decrees of the Roman High-Priests yet following the authority of the Councel of Nice which the Church of Rome hath also reverenced continually But there are two things that we must alwaies look unto that is whether the silence or new constitutions of the Roman Pope seem to prejudge the received Laws and Decrees of former Councels If his silence shall prejudge then all Laws shall be silent when he is silent and if new Constitutions do prejudge to what end do all Laws serve which are made when all things are governed at the pleasure of one Ye see that these two things being once admitted the estate of the Churches of God is in danger and when we seek Laws by Laws we have no Laws But ô lamentable Rome who broughtest forth so many lights of Fathers unto our Grand-fathers and pourest forth in our time most monstrous darkness and infamous to the following ages Of old we hear of worthy Leo's and great Gregory's what shall I speak of Gelasius and Innocentius There is a long role of them which have filled the World with their doctrine The Universal Church might have been committed and was not committed unto them who for their good life and doctrine excelled all the World howbeit in their happiness this thy priviledge or intended usurpation was opposed by the Bishops of Affrick fearing as we think these miseries rather then the stamp of thy Dominion For what have we not seen in these our daies We have John surnamed Octavian walking in the puddle of uncleanness conspiring against Otho the Emperour whom he had Crowned Augustus Malefacius an horrible monster succeeds going beyond all the World in wickedness and defiled with the blood of former Popes and he also was condemned in the great Synod and chased away Shall it be Decreed that unto such Monsters void of all knowledge of Divine things Where was then the head of Omni-science in his breast innumerable Priests should be subject who are famous throughout the World for knowledge and godly conversation What is this Reverend Fathers and in whose default shall it be thought to be it is our it is our fault our ungodliness which seek our own things and not the things that concern Jesus Christ for if in any man who is elected unto a Bishoprick gravity of manners be required and good conversation and knowledge of divine and human things what is not to be required of him who seeks to be the Master of all Bishops What think ye Reverend Fathers of him who sits in a high Throne and glorieth in his gold and purple cloaths He is more like to Nero than to Peter or Paul nay that is not enough to wit if he be destitute of charity and puffed up with a conceit of knowledge he is Antichrist sitting in the Temple of God and shewing himself as if he were God But if he be destitute of knowledge nor hath charity he is an Idol in the Church of God from whom to seek responses is to advise with an Idol Let any Iesuit answer unto this dilemma for both the parts are sharply pointed and they cannot truly find a third Whither then shall we go the Gospel shews us that a certain man sought fruit thrice on a Fig-tree and because he found none he would cut it down but after intercession he delaied Let us therefore await our Primats and in the mean time let us search where we may find the green Pastures of God's Word Here is a right way of seeking resolution Some witnesses present in this sacred assembly shew that there may be found some worthy Priests of God in Germany and Belgia who are our neighbours Wherefore if the anger of Princes do not hinder the judgment of Bishops might be sought thence rather then from that City whien weigheth judgment by the purse Then he alledgeth and refuteth the Canons that were wont to be cited on the contrary and reports the like practices of the Church of France And then he saith If passage to Rome were stopped with Armies of besieging Barbarians or if Rome were serving a barbarous Prince at his pleasure or were advanced into some Kingdom shall there be no Councels in the mean time or shall the Bishops of the World to the damage of their own Countries await for Councels and Councels of ordering their affairs from their enemies And truly the Canon of Nice which by the testimony of the Romish Church goeth beyond all Councels and all Decrees commandeth that Councels be held twice every year and prescribes nothing therein concerning the authority of the Bishop of Rome But to speak more plainly and to confess openly after the fall of the Empire this City hath lost the Church of Alexandria and Antiochia and omitting mention of Asia and Affrick now Europe goeth away for the Church of Constantinople hath withdrawn her self the inward parts of Spain know not her judgments therefore there is a departing as the Apostle speaks not only of the Nations but of the Churches also that Antichrist seemeth to be before the dores whose Ministers have occupied all France and do oppress us with all their might And as the same Apostle saith now the mystery of iniquity is a working only who with-holds shall with-hold untill he be taken away that the son of perdition may be revealed the man of sin .... Which now is
just and I suffer for the sins of my youth but ye are not guiltless and because ye do contrary unto your Oath ye shall not escape the hand of the just avenger and your portion shall be with him who betraied his Master They stopped their ears and departed with the Royal Ornaments Alb. Crantz in Saxon. lib. 5. cap. 20. saith Some report these circumstances another way Thereafter they sent him as Prisoner to Ingelheim where he was advertised that they were talking of cutting off his head wherefore he made an escape and went to Leodium as appears in Epist Henrici Regi Celtar in Fascic rer expet There he was entertained honourably by the Bishop and therefore the Bishop Otbert with all his Church was excommunicated by Pope Paschalis who writ also unto Robert Earl of Flanders to pursue Henry with all his followers assuring him that he could not offer better sacrifice unto God Epist Paschalis tom 2. Concil Edit Colon. An. 1551. Otbert was not silent and in the name of the Church of Leodium published an Apology wherein he saith It were Apostolical to follow the Apostle as it were Prophetical to follow a Prophet but as our sins deserve the Apostolical who should pray for the King howbeit a sinner that we may live a quiet and Apostolical life under him is so contentious that he will not suffer us to live in peace Seeing the words both of the Apostle and Prophet do so sound I the daughter do humbly ask my mother the holy Church of Rome Whence comes this authority unto him who is called Apostolical that besides the sword of the spirit he useth another sword of blood against her Subjects Then he shews how far this Pope hath departed from the steps of Gregory the I. both in life and doctrine This Apology is loc cit Also the Emperour writ unto his son unto the Bishops Dukes and other Potentates of the Empire that they would cease from pursuing him and his friends against all equity and piety and at several times he appealed unto the Pope as is evident by his Letters in Fascic rer expetend But Apologies Supplications and Appeals had no place so that in the end the old Emperour was brought to the necessity of begging a prebendary from the Bishop of Spira although he had preferred the Bishop unto that See and had erected a glorious Monastery of the blessed Virgin there he could not obtain so much So he returned privately unto Leodium and died his body lay unburied in an old deserted Chappel five years and then was buried at Spira He had fought 62 battels and was never foiled he died An. 1107. Alb. Crantz writes much to excuse the Son and the Popes and bitterly against the Father yet he hath no particular fault against him but as he speaks simony and contumacy Of the Eastern Emperours it follows in Henry the V. CHAP. II. Of POPES 1. SYLVESTER the II. before called Gerebert had been a Monk in A Pope covenanteth with the Divel Orleance and made a contract with the Divel to advance him unto the Papacy Thence he went to Hispala in Spain where becoming a Doctour he had amongst his hearers Otho the III. Robert King of France Lotharius a man of noble birth afterwards Bishop of Senon and others Robert gave him the Bishoprick of Rhemes the Emperour advanced him to Ravenna lastly by great ambition and aid of the Divel he attained the Papacy saith Platina and others The Emperour for favour of his Master gave unto Saint Peter eight Counties Pisa Senogallia Favum Aucona Fossabrum c. Vsser de stat Eccles cap. 3. ex Gerber Epi. 158. Benno Cardinal of Ostia saith When the 1000. years were expired Gerebert coming out of the bottomless pit of God's perdition sate 4. years and as by the responses of Satan he had deceived many so by the same responses he was deceived and in the just judgment of God he was taken away by suddain death What he saith briefly Platina declares more fully thus Once Sylvester asked the Divel how long time he might injoy the Papacy The answer was ambiguous If thou go not to Jerusalem thou shalt never die After four years and one month he was saying Mass in Lent in a corner of the Rood-Church that was called Ierusalem within Rome and he asked how that Chappel was called They said Ierusalem Then he knew the time was come when he must die wherefore he became sad and confessed his sin before the people and exhorted them to beware of ambition and craft of the Divel and to live holily Then he commanded them to cut his body into pieces and lay it on a cart and to bury it wheresoever the horses of their own accord would draw it The report is saith Platin. that by the Providence of God whereby sinners may learn the hope of forgiveness if they repent in their life the horse stood at Lateran and there he was buried whereas yet saith he by the ratling of his bones and moistness of his tomb is portended the death of the Pope It were a shame to relate these things if they were not the words of their own Writers Platina saith he had it from Mar. Polon Vincentius Belluacensis Laurent Schrader in Monimen Italiae lib. 2. and Galfrid And the same is written by Pol. Vergil de invent rer lib. 5. cap. 8. but he speaks not of the Presage Naucler had all in generat 34. Onuphrius would purge him of this blot and alledgeth that the knowledge of the Mathematicks in these rude daies was taken for Magick But the words of the now-named Authours are more clear it is certain say they that he attained to the most secret things of all Sciences and especially of the Mathematicks but as quick wits can scarcely hold themselves within bounds he entred into Necromancy and it is so thought by many Authours not without great infamy by which Necromancy he made way unto the Papacy He was the first Pope who caused to beat the drum unto the Wars in the holy land as they spoke and published an Epistle with this inscription Wasted Jerusalem unto the Universal Church commanding the Scepters of Kings Gerebert Epist 18. but the expedition was not so soon begun Of all the Popes from Sylvester the II. unto Gregory the VII inclusivè Benno testifieth that they did exceed Jannes and Jambres in jugleries although the height of Antichristian pride be referred unto Gregory the VII and others after him Io. Naucler in volum 2. generat 31. faith The Popes of that time had departed from the foot-steps of Peter ..... and it is horrour to hear what vile things were done by almost 28. Popes immediately succeeding After the death of Sylvester saith Benno was strife among his Necromancing Disciples each contending to usurp the Papacy 2. JOHN the XIX aliàs XVII by the help of the Divel who then gave The election of the Pope is changed the Papal Chair followed the Sorcerer Sylvester saith Bale
Blond He first did exclude the people of Rome from the election of the Pope and so did restrain it unto the Clergy only He was wont to say The people must follow and not precede By him as saith Fascic tempor the Feast of all Souls The Feast of all Souls next after the Feast of all Saints was brought into the Church An. 1004. by the advice of Odilo Abbot of Cluniak who thought that Purgatory was under the Mount Aetna and being in Sicily dreamed that by his Masses he had delivered many souls from thence and said also that he heard the voices of Divels lamenting for the loss of the souls which were taken from them by Masses and Dirges M. Fox in Acts mon. citeth Bakenthorp in Prolog 4. li. senten qu. 10. John sate 5. months and was poisoned by his Clergy 3. JOHN the XX. alià s XVIII by prodigious Arts attained the See of the Satanical Papacy Benno He considered into what difficulties his predecessours had intangled themselves and willingly took ease to himself he died not without suspicion of poison in the 4. year Benno saith within one year The years of many of them are reckoned variously 4. SERGIUS the IV. was a man of most holy life before he was Pope saith Naucler and sate 2. years But Benno reckoneth him in the same category with the others and saith he sate 3. years he died An. 1012. when Italy was wasted with famine and pestilence 5. BENEDICT the VIII was a Hawk of the same nest the Cardinals conspired against him and set up another he prevailed by the weight of his purse and had a good friend of the Emperour Henry the II he sate 11. years After his death he appeared unto Odilo riding on a black horse Odilo had Reasons for Purgatory and prayer for the dead been familiar with him but then he was afraid and asked Art thou Pope Benedict which is dead He answered I am that unhappy Benedict O Father saith the Abbot how go all things with thee He said I am tormented but I may be helped go therefore to my brother John who now is in my place and bid him give unto the poor the Treasure which lieth hid in such a place and he named it Then he appeared unto Pope John saying I have hope to be delivered but oh that Odilo of Cluniak would intercede for me Platin. But Fascic temp hath more of their discourses Behold with what delusions Satan did then deceive the World that he might establish his Kingdom and this is a sure ground forsooth for the doctrine of Purgatory and praier for the dead 6. JOHN XXI alià s XIX was the son of Gregory Bishop of Portuen and succeeded as it were heritably unto his brother for he was not entred into Church Orders saith Platin. Baronius saith That unworthy man entred unworthily and came into that Seat tyrannically and by evil means for all things were then done at Rome by Enchanters and Necromancers Theophylact Io. Gratian Laurence Brazut c. Nevertheless saith he his life was wondrously approved by the Romans but he shewed not his vertues possibly he understands the yearly alms which he injoined to Princes and some Masses unto Priests and fasting on Saturday unto people and the Canonizing of Saint Romwald and Saint Martial and the Feasts of John Baptist and Saint Laurence all these had their beginning from him Nevertheless Baronius saith That unworthy man is in the lowest Purgatory he sate 8. years and died in the 25 year after his Master Gerbert saith Benno 7. BENEDICT the IX was made Pope An. 1033. although he was not above 12. years of age for Albericus Marquess of Tuscia would not suffer that Chair to be taken from his house therefore by bribery he thrust in his son a Tyrant a Monster and Opprobry of the Church Baron ad An. 1033. § 6. Car. Benno saith He was given to Necromancy and doctrine of Divels and he named his Masters In the woods and mountains he caused women to run after him whom by Magical Arts he forced unto his wicked lusts His own books saith the Cardinal that were found in his house after his death bear witness of his Arts and it is notoriously known by every boy Platina saith He was thought unworthy of his place and therefore he was deposed But Benno and others say that he with Laurence and others his companions had plotted to deprive Henry the III. and gave unto Peter King of Hungary the Title as he sent unto him a Crown with this verse Petra dedit Romani Petro tibi Papa Coronam Whereupon followed an open battel between Godefrid Duke of Lorain General unto Henry the III. and the same Peter In the first fight Peter was taken and Henry made hast towards Rome The Pope was afraid and sold his Chair unto the above-named Io. Gratian afterwards Gregory the VI. for 1500. pounds of gold As for his death Platina saith he was condemned by the judgment of God Benno saith he was stranglâ—d by the Divels in the woods Platina addeth It is certain his Image appeared very monstrously he was like to a Boar in body to an Ass in head and tail and the man who did see him was an Eremite and did ask how he had been so metamorphosed He answered Because in my life I lived like a Beast without law and reason and without God and now I must wander in this shape at the will of God and of Saint Peter whose See I have defiled Fascic temp This is a sure proof to reverence Saint Peter's Chair This Pope sate 10. years or 12. years as Onuphrius or 13. years as Fascic temp 8. GREGORY the VI. attained the See by money as it is said and not by election nevertheless Gregory the VII acknowledged him for Pope because he did confirm his Acts and called himself the seventh of that name and his successours to the number now of fifteen In his time were three Popes Three wicked Popes together together for Benedict seeing that the Clergy would not consent unto his bargain and so it was not like to take effect did claim his former right Gregory would not renounce his possession The Authour of Fascic tempor saith Because Benedict was ignorant he caused the consecration of another Pope to say Mass for him which did not please many therefore a third was chosen who alone might discharge the duties of the two This was Sylvester the III. who had his Manour at Saint Maria Major Benedict in the Lateran Palace and Gregory at Saint Peters Baronius saith plainly Rome was at that time a beast with three heads which came out of Hell And therefore saith Platin. by the prayers of the best sort the Romans sent for Henry the III. An. 1047. and an Eremite writ these lines Imperator Henrice Nupsit tribus maritis Omnipotentis vice Dissolve connubium Vnica Sunamitis Et triforme dubium Vsser de success Eccles cap. 4. ex Gregor Heimburg in Confutat
did teach that the body and blood of Christ which are offered upon the altar throughout the earth are not the very body and blood of Christ but onely a figure or certain similitude howbeit indeed Berengarius had said nothing so To the intent Adelman may bring his Brother from this opinion he intreateth him brotherly not to depart from the doctrine of their master Fulbert and of the Catholike Church Then he appealeth to the testimony of Augustin Ambrose and Jerome who never taught any transubstantiation or impanation He writeth also that the very flesh and blood of Christ was given unto the Apostles at the first institution and are still given unto faithful communicants for he who said in the beginning Let there be light and the light was made of nothing why saying of the bread This is my body may he not cause it to be the same Afterwards he sheweth how Christ worketh this by the mystery of man for when he was made immortal and going up to heaven he said Behold I am with you unto the end of the world because he was compersonate of two natures one circumscribed another uncircumscribed by his circumscript nature he went from place to place by his uncircumscript nature he is whole every where illocally and abode with them yet he did not separate the Son of Man from the Son of God and when the Son of Man ascended up to heaven he was there as the Son of God as he witnesseth himself No man ascendeth up to heaven but he who came down from heaven the Son of Man who is in heaven If therefore he was there by the unity of person whether he had not ascended by property of nature for in the same unity he abode still on earth with men after he had ascended up to heaven Therefore that faith may be exercised in believing because that vital Sacrament appeareth not under a bodily shape it is hid profitably as the soul in the body Last of all The water in Baptism seemeth to be common water and a baptised man What seemeth he but what he was before he declareth this at great length that neither sense nor reason can reach to comprehend this mystery where sense judgeth that water to be an humide liquor cold in substance and which may be turned into air or earth but how by the water and the Spirit a soul is regenerate and forgiveness of sin is given unto this unsearchable mystery neither sense nor reason can attain and nevertheless we must surely believe That the unbodily soul is created by bodily water c. Mark here as Christ's body was not in heaven when he said Behold I am with you and yet even then he was in heaven wholly in respect of his person so now his body is in heaven and not on earth where notwithstanding he is personally Again mark We have here an union of the water and the Spirit to the regeneration of the soul but who ever thought that that water is the Spirit or that the thing signified is corporally or locally in the water or who can imagine that the body is turned into the soul when the body and soul are united And yet Adelman writeth that the union of bread and wine with the body and blood of Christ is like to these two unions to wit by these comparisons he would shew that though the elements remain still the same and Christ's body be always in the heavens till he come again to judge yet there is a real and sacramental union twixt the sign and the thing signified and that the faithful certainly communicate of both together What answer Berengarius did return to his con-disciple we cannot finde But he wrote an Epistle to the forenamed Lanfrank declaring the abuses of the Sacrament and commending the book of John Scotus on that question And he wrote expresly that the body of Christ is not in the Sacrament but as in a sign or figure or mystery He spake also in his preachings against the Romish Church in the doctrine of Marraiage and necessity of Baptism Io. Oecolampad epist lib. 3. fol. 154. print at Basil anno 1536. And Bellarm. in praef before his Books de Pon. Rom. witnesseth that Berengarius called the Church of Rome the Malignant Church the Council of Vanity and the Seat of Satan and he called the Pope not Pontificem vel Episcopum sed Pompificem Pulpificem It happened that Lanfrank was not at home and the Convent opened the Letter of Berengarius and sent it with a Clerk of Rhemes unto Pope Leo IX The Pope summoned a Synod at Verceles Berengarius was advised not to go himself but send some Clerks in his name to answer for him The two Clerks were clapt in prison Scotus was condemned 200. years after his death and the doctrine of Berengarius was condemned yet nothing done against his person at that time because many favored him Lanfrank was now a pleader for him but he was commanded by the Pope to answer him under no less pain then to be as great an Heretique as he Lanfrank following the sway of the world for afterwards he was made Bishop of Canterbury performed the charge In that Book he sheweth that Berengarius in the words of Institution This is my body did appoint them this that is this bread and the bread remaineth saith he bread so that it becometh what it was not to wit the body of Christ sacramentally Even as Ambrose said The Sacrament consisteth of two things one visible another invisible the thing signified and the sign which thing signified if it were before our eyes on earth it were visible but since it is lift up to the heavens and sitting at the right hand of the Father it cannot be brought until the time that all things be restored Again Lanfrank saith Thou believest the bread and wine of the Lord's Table to remain unchangeable in respect of the substance that is to have been bread and wine before the consecration and to be bread and wine after the consecration that they are called the flesh and blood of Christ because they are celebrated in the Church in remembrance of his flesh which was crucified and of his blood which was poured out of his side to the end we being admonished thereby may call to minde the Lord's passion and when we call it to minde we should incessantly crucifie our own flesh and the vices and infections thereof What absurdity could be in these words worthy of so many curses and what was against the Scriptures But Lanfrank hoping to catch some advantage by these last words as if Berengarius had said These signs are naked signs he did beat the air and nothing impugned the true doctrine of Berengarius for this is the special argument of Lanfrank against him The doctrine of the Apostles ordained to be preached that the flesh and blood of our Lord Jesus Christ is eaten with the mouth of the body and with the mouth of the
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
Canonical life because it is written that he did appoint that all Bishops should furnish all things necessary unto all that would live in community out of the Revenues and Goods that were given unto the Mother Churches When this Canonical life became loose by degrees the Canons were in the Council of Mentz under Charles reduced to observe their Rules in Chap. IX of that Council the Laws of a Canonical life are comprised briefly That they should observe the Divine Scripture and the Doctrine of the holy Fathers they should not presume to do any thing without the knowledge of their Bishop and Master they should eat and sleep together they should abide within their Cloyster c. And because this constitution was not observed in the Council at Aken under Lewes the whole way of a Canonical life was prescribed more exactly and fully out of the Books of the holy Fathers and it was enjoyned unto them that did profess that life But when their wealth did increase and piety did decrease they did shake off all yoke almost and broke all ties of ancient constitutions so that now is scarcely any hope to reduce them into the bounds of a little more strict life as their Regular Order did prescribe albeit we do read that about 300. years since a certain Legate of the Romish Pope willing to draw away the Clerks and Canons of Luik from the company of their Concubines which were called their Cooks did command them that they should dwell together eat together in their parlors sleep in their dortures and keep their turns in the Churches both day and night this was in the year 1203. but how these things did succeed the present age declareth Nevertheless some foot-steps of that common and Canonical life may be seen as yet but in the houses and names onely for as yet many Colledges have the name and shew of a Cloyster that is of a retired place and in them are places for eating sleeping and little rooms that were allowed unto every one Therefore when their life was far changed from their Rule another sort of Canons began who because they came nearer to the prescribed Rule were called Regular Canons and for distinction they who had forsaken the Rules were by an absurd and monstrous name called Secular Canons that is Regular Irregulars Therefore not without cause did Albert Crantz call a Secular Canon a Monster without example a Regular without a Rule and a Canon without a Canon But when such Colledges were appointed in famous places where Bishops did govern and learned men did live there the ancient custom of the Church whereby in the more famous Churches as in Alexandria and Antiochia were Schools of Liberal Sciences and of Divinity was maintained in these Colledges for for a long time such Colledges were publique Seminaries of Learning wherein the most eminent Men for Godliness and Learning were employed until at last this so useful and godly work was also neglected and then godly Princes and Magistrates for supply of this want were moved to bestow maintenance and erect publique Universities of which as Albert Crantz witnesseth and is certainly known none was in Germany before an hundred years And so although there is no hope now to restore that ancient institution of a Canonical life yet seeing as yet even unto this day many famous both in Nobility and Learning are of that profession it should not be altogether despised nor forsaken but rather some remedy is to be used as the time will permit Yea and it seemeth Luther hath not written absurdly of it when he said That Bishopricks were Schools at the first as these ancient words do testifie Praepositus Decanus Scholasticus Cautor Canonici Vicarii Custos I wish they would do such things continue their ancient worthiness and dignities abide in their possessions were eminent and great Lords at least they would restore some teaching and compel the Canons Vicars and Choristers to hear one Lesson at least every day and in these Lessons the holy Scripture were expounded so Bishopricks were in some measure like unto Schools and as occasion shall require Pastors and Bishops might be more readily had And the advice of William Duranti Bishop of Mimata is not much different who thought it an expedient remedy against the sloth of the Clergy that according to the appointment of the universal Council at Lateran the Church which as a pious Mother should provide that some of the poorer sort being unable through poverty of their parents should not want opportunity of instruction would appoint Masters in every Cathedral Church and other Collegiate and honorable places and these Masters might teach the Clerks and secular poor ones of the City or Diocy and accept nothing for their teaching but should have Ecclesiastical Benefices or stipends from the Bishops or Chapters or Collegiates or other Prelates So far Cassander 5. After the death of Malcolm Cammore the Scots receive a Reformation More Rites in Scotland I would say Deformation according to the Rites of Rome and that by procurement of Queen Margaret saith Automn par 2. Hist cit 16. c. 8. Ioh. Bale Cent. 2. c. 58. in appen The Bishop understandeth the Romish Mass and other superstions which were brought hither at the first rise of the Bishops Likewise the same Margaret did agree with Pope Urban that the Kings of Scotland should be anointed with oyl and her Son Edgar was the first anointed King of Scotland Boet. l. 12. c. 13. But he and his Successors by that oyl had no accession to his power howbeit Popish writers have more esteem of anointed Kings as being more their own or bearing the mark of the Beast 6. As in the days of the Emperors Maurice and Phocas the Patriarchs Ambition of Bishops strove for primacy for preferment was their aim more then the teaching of souls or Christ's flock so in this Century we read of debates among the Bishops of England Spain and France and other Nations which of them should have the precedency as in England twixt the Bishops of Canterbury and York 7. About the year 1059. Aldred being presented unto the See of Worcester Avarice of a Pope went to Rome for his Palle as the custom was but could not obtain it for some misdemeanor in his words as they did alledge wherefore he did turn home and by the way he was robbed he went back and made his complaint unto Pope Nicolaus but all in vain Then Tostius Earl of Northumberland which had gone with the Bishop told the Pope to his face that his person was not to be respected in far Countreys seeing as he saw his neighbors even vile vagabonds despised him at home and he requireth the Pope to restore Aldred his lost goods or else he would make the truth known that by his means and craft it was taken away and more it will come to pass that the King of England hearing this will refuse to send St. Peter's
Tribute and understand it as an indignity unto himself and his Realm The Pope was moved with the argument of his purse and restored the Bishop to his own and gave him a Palle Such was the custom in those days and until this present time in Germany France and Spain that albeit the Prince do principally name the Bishops yet they cannot be admitted unless they go to Rome for their Palle which custom is a burden to the Nations and bingeth no small gain to Rome Cumi Ventura in Thes Polit. Discepta de Vrbe Rom. 8. In this Century as reckoneth Sir Hen. Spelman in Concil were compiled Ecclesiastical Laws the Ecclesiastical Laws which go under the name of Aelfrick unto Wulfin Bishop among which are these I say unto you Priests I will not suffer your negligence in your Ministery but in truth I tell you what is ordained for Priests Christ himself hath given an example of Christian institution and purity of life or chastity therefore all who will walk with him in his way have forsaken all earthly things not looking unto their wives wherefore he saith in his Gospel Who hateth not his wife is not worthy to be my disciple C. II. After the ascension of Christ the departure of his Venerable Apostles so great a persecution was raised on earth that the Ministers of God could not meet in a Synod because the heathens lay in wait for them until Constantine having the Government of the earth became a Christian In many words there is condemned the marriage of Bishops and Priests and also second marriage and then C. X. it is said There be seven degrees in the Church Ostiarius Lector Exorcista Acoluthus Sub-Diaconus Diaconus Presbyter C. XVII Presbyter is the Missal Priest or Elder not for his age but ancient wisdom it is his office to consecrate the body of the Lord in the Sacrament even as our Savior hath ordained he should lead the people into the faith both by preaching and exercising the holy Ministery chastely being a pattern unto Christians and not living after the maner of Laicks There is no difference twixt a Bishop and a Priest but that a Bishop is appointed to give ordination and to visit or have care of things belonging unto God which may not be permitted unto the multitude they have both the same Order albeit in this respect the Bishop is more worthy C. XVIII There is no other Order in the Ministery of the Church but these seven Monks and Abbots are of another sort and not to be reckoned with them nor have they the name of any order and nevertheless they are called holy Orders and they lead the souls of their Priests unto blessedness if they abide holy C. XXIII A Presbyter or Mass-Priest should on Sundays and Mass-days teach the People in English the understanding of the Gospel and the Lord's Prayer and the Creed and that they learn the Creed or Christian Confession by heart as the Lord commandeth by the Prophet saying They are dumb dogs that cannot bark they must therefore bark and exhort the People lest we destroy them for want of teaching C. XXVII A Presbyter should not sell his Ministery C. XXVIII Nor pass from one Church to another for gain C. XXIX Nor be a drunkard C. XXX Nor a Merchant nor a Lawyer nor bear weapons The same Author hath a Letter of Pope Nicolaus unto King Edward called the Confessor where it is said It is clear that the Kings of England for their reverence and devotion which they have given to blessed Peter have flourished in glory and honor and by his defense they have obtained glorious triumphs by the merits of which blessed Apostle the Almighty God may bring to pass your desire and confirm unto you the Empire of your Fathers Kingdom We commit unto you and the Kings your Successors the advocation and maintaining of that place speaking of the Abbey of Westminster that Edward had re-builded and enlarged and of all the Churches in all England that in our place Vice Nostra Note here He would have the King to be his Vicar and not alone but Ye with the advice of Bishops and Abbots may ordain every where things that are just knowing that for these things you shall receive reward from Him whose Kingdom and Empire shall have no end The same Author page 571. saith The Ecclesiastical Laws of Maccabaeus King of Scots Note here an error in the name Maccabaeus for Macbeth of whom Buchanan saith lib. 7. In the beginning he made good Laws both many and useful which now are not known or are neglected taken out of his Register are these One who is entered into Orders call thou not before a profane Judge if he be summoned and appear do not thou judge him but remit him unto the holy Rulers Give willingly the tenth part of all the fruits of the ground unto the Pastors of the Churches and worship God continually with vows and oblations Who being accursed shall contemn the Authority of the Church for a whole year and shall not reconcile himself let him be accounted an enemy of the Realm and if he continue two years in that contumacy let him be forfaulted of all his goods If any shall accompany as a servant another man by whose charges he is not dayly sustained either unto the Church or publique Convention or a Market let him want the head Boet. Hist li. 12. hath these and others of his Civil Laws 9. Anselm an Italian was transported against his will as saith M. Fox in Act. from the Abbey Becheloin in Normandy unto the See of Canterbury This is he who said He had rather be in hell without sin then in heaven with sin A man of special note in his time for as Gul. Malmesbu de gest Anglo pontif li. 1. reporteth when the Greeks disputed at Barri against Pope Urban concerning the procession of the holy Ghost the Pope cried aloud Father and Master Anselm where are you come now and defend your Mother the Church And when they brought him into presence Urban said Let us take him into our world as the Pope of the other world He wrote many books The doctrine of faith in Century XI which to this day are commonly in hands and declare the doctrine of the faith as it was then professed In the general is a remarkable passage in lib. 1. epist 68. according to the Edition of the Jesuit The. Raynaud directed unto Lanfranc saying Concerning those things which are said in that little book you do by a wise and wholesome advice admonish to consider more exactly in the ballance of the minde and to confer with the Learned in their holy books and where reason faileth to confirm them by divine Authority I have done so both before and since I have received your fatherly and loving admonition so far as I could for that was my intention through all that disputation to assert nothing at all but what I saw undoubtingly might be
of Monuments amongst other things he saith of the Roman Church This is proper unto the Romans to infer calumnies to defer persons to bring menaces and carry away riches Such are they whose business thou mayest hear to be commended in ease whose prey is in peace whose fighting is in fleeing and victory in cups they regard no man nor order nor time they are in judgement Scythians in chamber vipers at feasts Peasants in understanding stones in discerning pratling daws to anger fire to forgive iron in friendship pards in deceit foxes in pride bulls to devour minotaurs c. He wrote to Honorius II. refuting the appellations to Rome because it was a novelty contrary unto the Scriptures and very hurtful unto the Church He sheweth the condition of Rome briefly in two verses Vrbs felix si vel dominis urbs illa careret Vel dominis esset turpe carere fide He was apprehended and imprisoned at Rome Mornay in Myster 7. Honorius Augustodunensis was famous for his learning and godliness about the year 1110. Gesner testifieth of many of his books as yet extant he wrote one De Papa Imperatore against the Pope In Dialog de praedesti libe arbit he writeth of the Roman Church in this maner Turn thee to the Citizens of Babylon and behold what they are and how they walk behold come to the top of the mountain that thou mayest see all the houses of the damned City Look to the Princes and Judges of it that is the Cardinals and Bishops amongst them is the seat of the Beast at all times they are prone to ill and ever insationably intangled with the things of iniquity they not onely practice wickedly but teach others to do the like they sell holy things and buy wickedness by all means they endeavor that they go not alone to hell Turn thee to the Clergy and among them thou shalt see the pavilion of the Beast they neglect divine service but they are busie in the service of gain they defile the Priesthood with filthiness and deceive the people with hypocrisie by their wicked deeds they deny God they cast aside the Scriptures and how can they who are blinde lead blinde people unto salvation Behold the Convents of the Monks and among them thou shalt see the tabernacle of the Beast by seigned profession they scorn God and provoke his wrath with their habit they deceive the world Look to the habitations of the Nuns and amongst them thou shalt see a bed strawed for the Beast from their tender years they learn luxury they are more shameless then any bordeller and she will have the palm of victory who exceedeth others in wickedness c. In the same dialogue he saith Because some are predestinated the grace of God preveeneth them that they have a will and it followeth them that they may do but seeing predestination is unchangeable the wicked being justly forsaken neither will nor can do good they hear admonitions with deaf ears because none cometh unto the Father unless the son by grace that is by the holy Ghost drawing them and in his mercy he loveth whom he willeth and in his justice he reprobateth whom he willeth neither can they say Why doest thou so The kingdom of heaven is not according to merits but of grace for what deserveth man but ill In the same dialogue he had said Degrees of glory shall be according to the diversity of merits but then he addeth We receive grace for grace we receive grace when God preveeneth us that we have will and followeth us that we may do according to this grace he giveth another grace when he rewardeth with glory In Ps 6. Save me according to thy mercy and not according to my merits In Ser. de Natal Dom. All men before and under the Law and under Grace are saved by the nativity of Christ 8. Rupert Tuitiensis was Abbot of that Monastery near to Colein about the year 1112. Gesner hath a large Catalogue of his works In his Commentary upon John lib. 1. cap. 1. he saith By onely grace are we brought into the Kingdom of Heaven which we can conquess not by merits of our own works Ibid. lib. 2. cap. 2. Christ buildeth his Church on a sure rock to wit on himself Cephas had his name changed and was called Peter from this rock whereby is signified that upon all which are built on that foundation which is Christ shall be named a new name as the Prophet saith which the mouth of the Lord hath named Ibid. lib. 12. cap. 15. The Church of the elect sojourning in this world abideth not always in one estate but sometimes shineth with the graces of the Spirit sometimes it is obscure and shineth less being under oppression until the mutability of this world be finished And cap. 16. It is the rule of the Catholique Church to direct her prayers unto God the Father through Jesus Christ our Lord because there is no other door nor way but by him his name onely is the necessary chariot of all prayer And De Vict. Verbi lib. 12. cap. 11. What and how many are the chief Sacraments of our salvation the holy Baptism and the Eucharist of the body and blood of our Lord these both are the gifts of our Lord the one for remission of sins and the other for distribution of many graces In Prolog in Apocalyp he saith Blessed are the meek saith the Lord for they shall inherit the earth both of them who shall enjoy and who shall not enjoy we have a remarkable example in the spies for among those Joshua and Caleb were meek that is they acknowledged the truth and were not repugnant unto it What is the holy Scripture but the very Land of promise and what it was to them to go bodily out of the Land of Egypt and to enter into the Land of promise is unto us to go out of the land of darkness or ignorance and to enter into the knowledge of God by the truth of the Scriptures When we read or hear the Scriptures we see not God face to face but the vision of God which certainly will be perfected is begun here by the Scriptures Ibid. lib. 2. cap. 2. Neither do they promote the sons of the Church for their vertues but the daughters that is the effeminate and vicious persons for their gifts unto the offices of the Church Do not they who are so promoted hold the doctrine of the Nicolaitans for Clemens reporteth that Nicolaus was rebuked for his jealousie towards his wife and that he answered Let any man have her who listeth And from this answer the unbelievers inferred that the Apostles permitted unto all men the common use of women Is not this like unto that doctrine that they will not have lawful marriage because it is forbidden by the laws of the Church and nevertheless they live incontinently yea they do worse imitating the married when they please and though they have not a lawful bed
estate of innocence the flesh as a weak beast did bear the Spirit sweetly having neither spur nor bridle or if there was any bridle then wherewith the flesh which cannot go by it self was ruled yet it had not need of a bridle to restrain it because it was not impetuous Lib. 2. cap. 11. Some Fathers have said That the Saints see all things because they see him who seeth all things I dare say no more but this they see as much as pleaseth him it is hard to judge any more But thou wilt say If they hear me not I speak in vain unto them which neither hear nor understand Behold let us say Saints hear not the words of them that pray unto them nor doth it impair their blessedness that they know not what is done abroad Let us say then they hear not But doth not God hear Why art thou solicitous then whether they hear or how much they hear seeing God heareth for whose sake thou prayest he seeth thy humility and will reward thy devotion Ibid. To. 5. cap. 10. The Sacrament is given in both kindes to the end we may believe that thereby a twofold effect is signified for it hath the vertue as Ambrose saith to preserve both body and soul Ibid. par 15. cap. 7. It is more probable we should believe that every soul suffereth punishment in those places especially where they have sinned but if there be any other place of these punishments it is not easie to prove 12. Bernard Abbot of Clarevaux or Clareval was famous in that time He oft complaineth of the defection of the Church as in festo Convers Pauli Ser. 1. he saith The whole multitude of Christians seemeth to have conspired Complaints of Bernard against thee O Christ from the least to the greatest from the sole of the foot to the crown of the head there is no soundness Iniquity proceedeth from the Priests thy Vicars which seem to be Governors of thy people alas alas O Lord God they are first in pursuing thee who seem to desire and have the primacy in thy Church Now holy Orders are given for filthy gain they seem to abound in godliness while they take on them the charge of souls but their least thought is of the safety and can any persecution be more grievous unto the Savior of souls many Antichrists are in our days Christ seeth this and is silent our Saviour suffereth and dissembleth and we must also be silent and dissemble especially concerning our Prelates and Masters of the Church The Ministers and Vicars of Christ think it necessary to observe what they command but they will not consider what is the will of their Master c. In a word none can more sharply rebuke the vicious lives of Bishops and Abbots then Bernard did in his time as appeareth especially in his Epist 42. albeit not with open hostility nor would he make a Schism in the Church Yea he did not spare the Popes as appeareth partly by what he wrote unto Eugenius and in Epist 178. unto Innocentius II. he saith It is the one voice of all who have any faithful care of people among us that righteousness perisheth in the Church the keys of the Church are not regarded the authority of Bishops is dispised because none of them endeavor to revenge the offences committed against God nor can any correct unlawful things in his own Diocy they lay all the blame upon you and the Court of Rome they say that ye throw down what they have lawfully built and ye have established things which they have justly condemned Yea for his liberty in speaking against the Errors of his time he was detested and reproached He was detested so that he was necessitated to publish Apologies namely see that Apologia ad Willerm Abbat where he saith that they called him the most miserable of men one who durst presume to judge the world and by the shadow of his baseness insult over the lights of the world yea not a ravenous wolf in a sheeps skin but a biting flea or a base moth and he saith there that he was like to be killed every day and was judged as a sheep for the slaughter and nevertheless he was not afraid to speak of their vices because said he Melius est ut scandalum oriatur quam veritas relinquatur And he continueth telling them that at that time a small train was called avarice sobriety was thought austerity and silence sadness but loosness was called wisdom prodigality liberality babling affability jeering mirth softness of clothes and pride of horses honesty superfluous ornaments of beds cleanliness and when one doth so unto another that is called charity and so charity destroyeth charity and discretion confoundeth true discretion and such mercy is full of cruelty because thereby the body is served and souls are killed Who at the beginning when the Order of Monks began could think that Monks would become so naughty O how unlike are we unto those in the days of Antonius Did Macarius live in such a maner did Basilius teach so did Antony ordain so did the Fathers in Egypt carry themselves so I will speak I will speak though I be called presumptuous yet I will speak truth How is the light of the world become darkness how is the salt of the earth made unsavoury they whose lives should have been a pattern of life unto others are become blinde guides of the blinde when they shew example of such pride I am a liar if I have not seen an Abbot having above sixty horses in his train when ye saw them riding ye might say these were not Fathers of Monasteries but Lords of Castles not feeders of souls but Princes of Provinces they must have carried after them their table-cloths cups basins candlesticks and portmanteans stuffed not with straw but ornaments of beds scarcely will any of them go four miles from his house but he must have all chattels with him as if he were going into a leagure or through a wilderness where necessaries could not be had O vanity of vanities but not so vain as mad the walls of Churches are glorious and poor folks have necessity the stones are covered with gold and the children are naked c. One may say yet Bernard was a serious follower of the Popes yes he gave them all the titles that the flatterers could or were wont to give but see what blows he gave them as appeareth by what he wrote to Innocentius and what is here above in Eugenius II. he layeth on them the blame of all the wickedness in the Church and he proveth that they had not right to usurp as they did In Rites he was carried with the sway of the times and these were the lesser things but behold his doctrine His doctrine of faith how different it was from the tenets of Rome now and if you will know the Giant by his foot note these passages In the Sermo de multipl utilit verbi
parts thereof Did not Bernard or whosoever was the Author of that Sermon say unto the Councel That the Imposthume was spread through all the body of the Church from the sole to the top the Bride was spoiled and even they which were called the Bridegrooms of the Church were not the friends of the Bridegroom And did not the Councel so far take with this rebuke that some Acts were made for Reformation but no Reformation did follow 14. Before I do leave Bernard here I do add an History from P. Soave in How the worship given unto the blessed Virgin came up by degrees Histor Conc. Triden lib. 2. concerning the degrees of the worship which is given unto the Virgin Mary After the impieties saith he of Nestorius dividing Christ making two sons and denying that he who was born of the Virgin Mary is God the Church desirous to ingraft this Catholique truth in the mindes of believers thought good to repeat often in the Churches both of the East and West these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Mary the Mother of God This indeed was appointed for the honor of Christ but by little and little it was communicated unto the Mother and at last referred altogether unto her alone Upon the same ground when the use of Images became frequent they were wont to paint the babe Christ in the arms of his Mother the Virgin to testifie the worship which was due unto him even in that age but quickly they began to worship the Mother without the Son and he was added as a pendicle of the picture Thereafter Writers and Preachers especially who were given to speculation being miscarried with the wilfulness of the people which is powerful in such things as with a land-flood did omit the remembring of Christ and with earnestness strove to devise now praises epithets and sorts of religious worship unto the blessed Virgin So that about the year 1050. they devised for her honor the dayly Office which is distinguished into seven Canonical hours after the same maner as in former times it was wont to be done to the honor of God In one hundred years next following the veneration grew so that it seemed to have come unto the height those titles being given unto her which in the Scriptures are spoken of the Divine wisdom Among the priviledges then devised was that of universal freedom from original sin which opinion had been in the mindes onely of some private persons but was not yet come among the Ceremonies of the Church nor into the mindes of the learned About the year 1136. the Canons of Lions durst first bring it into the Service of the Church S. Bernard flourishing at that time for piety and learning before all the Divines of that age and so immoderate in the praises of the blessed Virgin that in some place he calleth her The neck of the Church as if by her all grace did flow from the Head nevertheless he sharply writeth against these Canons that without reason and without example of former times they had brought in so dangerous a novelty he confesseth that they had matter enough to commend the blessed Virgin but such ambitious novelty which is the mother of fondness the sister of superstition and daughter of levity could not please her In that Epistle of Bernard it is remarkable which P. Soave toucheth not that the Canons did alledge they had a writ of revelation for them Bernard dispiseth that saying Even as if any man could not produce a writ wherein the Virgin may seem to command to give the same worship unto her parents according to the word of God saying Honor thy father and mother I perswade my self easily to give no credit unto such writs that are not confirmed by reason nor certain Authority c. I say this is remarkable that Bernard did reject their pretended revelations as a means whereby they might have been deceived not in that onely but in other things and so I return unto the former History In the next age saith P. Soave the Scholastick Doctors of both Orders Franciscans and Dominicans did by their writs refute this opinion until the year 1300. when Iohannes Scotus a Franciscan having examined the reasons of this question diligently did at last flie unto the power of God and said God could do that she was never in sin or that she was obnoxious unto sin for a moment of time onely or for a short time and onely God knoweth which of the three was true but the first is most probable unless it be against the Authority of the Church or Scriptures The doctrine of this School-man famous in his time did all the Franciscan Friers follow for the most part but in this singular article they having boldly entered the gate that was opened by this Author they held it simply and absolutely to be true that he said might be and had propounded it as probable under a doubt and uncertain condition unless it be contrary unto Orthodox saith The Dominicans do fight constantly against it under the safeguard of Thomas a famous Doctor of that Order both for his excellent doctrine and for the commendation of P. Iohn 22. For he to hold down the Order of the Franciscans who for the most part did partake with Lewes the Emperor after his excommunication did commend that Doctor and advance his doctrine Behold upon what reason the Pope did ground his doctrine The shew of piety and Religion did prevail so that the opinion of the Franciscans did please almost them all it was accepted by the University of Paris which in the conceit of excellent doctrine went before all others and thereafter by the Councel of Basil after much disputation was approved and it was forbidden to preach or teach the contrary opinion which had place in these Nations that did approve that Councel At last Pope Sixtus IV. a Franciscan did publish two decrees of this point in the first Ann. 1476. he confirmed a new Officium that was gathered by Leonard Nogarol Protonotary and Indulgences were granted unto such as did keep that or did entertain it by their presence In the other he condemned as false and erroneous the assertion of such as say That the defence of her conception is heretical or thought that the celebration of that Office was a sin and all preachers and all others were denied of all holy things who held either this or the contrary opinion to be heretical because that controversie was not determined by the Roman Church and Apostolical See But here was not an end of the contention hatred swelling more and more twixt these two Orders and yearly renewed in the moneth of December so that Pope Leo X. putting to his helping hand thought to have ended the strife and for that cause did write unto many but the change of Religion in Germany changed his thoughts unto other weightier things and as they are wont in a besiedged City they leave factions and
eighth are contrary unto the above-named Articles of Aen. Sylvius and Naucler That the seventh is a calumny appeareth by that they did condemn the begging of Friers and Freher pag. 231. saith their Teachers are Weavers and Taylors they heap not up riches but are content with necessaries and pag. 253. he hath an answer of theirs unto Augustin Olomucen where they say we are not ashamed of our Priests for that they purchase their livings by their handy work because so the doctrine and Apostolical example teacheth us c. And it is clear that their condition did so require and they did judge that the truth of the Gospel and reproaches for Christ were greater riches then the treasures of Egypt It is objected also that Peter Waldo was a Lay-man and so wanting a call or orders he could not confer it on others But Matth. Parisiensis ad An. 1223. testifieth that many Bishops turned unto them and that they had an Arch-Bishop Bartholomew who consecrated other Bishops and Ministers So albeit at the first the man began to teach his own family onely yet afterwards their number increasing they wanted not lawful teachers Some object that they refused Baptism unto Infants and others say They despised the Old Testament but those are contrary unto their confession It may also be objected that in their confession they acknowledged seven Sacraments but consider the description and use of those which they call Sacraments and the difference shall be found of no great weight all those things being well weighed we need not doubt to joyn hands with the Waldenses as with our elder Brethren nor can the Papists deny that our Church is older then Luther I say with Brethren not as Fathers because their doctrine and ours is not originally from them but from Christ and the sacred Scriptures 19. It remaineth to shew how the Waldenses were persecuted In the The persecution of the Waldenses year 1163. Ecbert a Monk had disputed at Colein August 2. with Arnold Marsilius and Theodorick who had come from Flanders because they would not yield Arnold with seven men and two women were burnt the next day When they were in the fire Arnold was heard to say unto his Brethren Be constant in the faith ex Caesari Heisterb lib. 5. cap. 19. Theodorick escaped at that time but afterwards he with some others was burnt at Binna The same year Pope Alexander III. in a Synod at Towers accurseth them all without any special mention of their doctrine and he accurseth all that bought or sold with them Ann. 1170. the same Pope sent a Cardinal unto Tolouse to persecute them there at that time two left their profession and he gave them places of Canons Hovedan Annal. par 2. testifieth that Oliverius and some others which were called good men were brought into Inquisition in the Province of Tolouse by Peter Arch-Bishop of Narbon Girald Albien and others all the people beholding the spectacle Their preachers were called in Lombardy Consolati in Germany and France Boni homines An. 1178. Peter Cardinal of S. Chysogono was sent again to Tolouse where he and Lewes King of France and Henry King of England against the Albigenses but there came little or no speed Continuator Rober. Monten and from thence they sent Reginald Bishop of Bathonien and Henry Abbot of Clareval in the Diocy of Albia in the Legate's name to charge Roger Lord of that Land to purge his Territories from those Heretiques because he would not give obedience nor his presence they accursed him Rog. Hov. lo. cit The next year the same Pope in a Councel at Rome accurseth them all the decree is in Tom. 4. Council printed at Rome neither is any mention of their errors in it After two years that Abbot being made Bishop of Albanen and a Cardinal was sent into Gascony but in vain saith Altisiod Cronol ad An. 1181. for so soon as the poor men had liberty they returned unto their profession An. 1183. in the Village Bituricen 5000. were killed in one day whom they called Catharelli or more contemptuously Ruptarii Guil. Armorica in Gestis Philippi Frumald Bishop of Atrebat imprisoned Adam and Radulph with other two because he was sick William Bishop of Rhems came thither with the same Philip and caused them to be burnt The next Pope Lucius in a Councel at Verona where the Emperor Frederik was present accursed all the Waldenses so did Urban III. and Clemens III. as witnesseth Andr. Favin in Hist Navar. lib. 5. and we will hear more of their persecution hereafter Ia. Vsser in Eccless statu cap. 8 10. 20. Radevic a Canon Frising wrote two Books of the life of the Emperor Frederick I. lib. 1. cap. 10. he speaking of Pope Adrian saith Let us hear the beast that hath a face like a lamb and speaketh as a dragon 21. William Arch-Bishop of Senon wrote unto Pope Alexander III. thus Let your Excellency most holy Father hear patiently what we say for our soul is in bitterness and so is your devoted Son the most Christian King of France how all the Church of France is troubled with scandals flowing in time of your Apostleship from the Apostolical See Seeing as our Nation saith Satan is let loose there to the ruine of all the Church there Christ is crucified again and manifestly sacrilegious persons and murtherers go free Baron ad An. 1170. ex Manuscrip Vatic At the same time Stephan Tronac in epist 86. ad Ioh. Pictavi which is printed with the Epistles of Gerebert said I know not Father whether the 1000. years be expired when Satan should be loosed but we see his servants so loose that they binde God's servants Vsser lib. cit cap. 3. 22. Peter a Parisian Monk being of great age died Ann. 1167. in his Book De Verbo Abbreviat he commendeth God's word and taxeth the idleness and impieties of Priests the curiosity of School-men the multitude and abuses of Masses the multitude of mens traditions whereby the precepts of God are made void he calleth Indulgences a godly deceit He sheweth how Lucas a Bishop of Hungary had excommunicated a Lay-man for a crime the man ran to Pope Alexander III. and obtained absolution for money but the Bishop regarded not the Pope's threatnings but did excommunicate the man again and the third time for his obstinacy wherefore the Pope did excommunicate the Bishop but Lucas dispised his curses as unjust and never sought absolution nevertheless this Bishop was highly accounted after his death and was called St. Lucas Catal. test ver 23. Bernard Clunicen about that time wrote a large satyr not sparing the Pope nor Cardinals of which are here some passages ex Catal. test ver lib. 14. Pontificalia corda carentia corde probavit Pontificalia corda pecunia contenebravit Pontificum status antè fuit ratus integer antè Ille statum dabat ordine nunc labat ille labante Qui super hoc mare debuerat dare se quasi
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
of our Lord 1000. until the year 1300. CENTURY XIII CHAP. I. Of POPES I Begin this Century at the Popes because the times are changed and I must change with the times in the former Century the Popes were first exalted above the Emperors 1. INNOCENTIUS the III. being thirty years old was chosen Pope Ian. 3. 1198. In his time the Empire was weak and a great Schism in Germany as followeth whereupon the Pope made his More advantages for the Pope advantage and the Authority of the Papal Chair and errors in doctrine waxed then wonderously Frederick was yong Kings and Princes every where were at variance so that there was none to stay the ambition of Innocentius From the Empire he took Romandiola Ravenna and other Lands pretending that these did belong unto St. Peter Io. Naucler At that time he obtained two Decrees which did much serve unto the advancement of the man of sin one So oft as Princes are at variance or shall endammage one another the cognisance of their cause shall appertain unto the high Priest of Rome Another So oft as the suffrages of whatsoever Electors shall be equal and no greater agreement interveening the Pope may determine as he pleaseth These two were registred in the Decretals lib. 1. tit 6. de elect c. Venerabilem The former was made upon occasion of variance betwixt France and England and the other in favor of Otho Duke of Brunswick P. Mornay in Myster Unto these a third may well be joyned When the Imperial seat is vacant the Roman high Priest shall have the administration and exercise the Imperial power until another Emperor be chosen Clement Pastoral de sent re judic near the end Out of these the Canonists do conclude that the Pope is Lord of Christendom But the Jesuits say Not so for the Pope succeedeth not into the Empire in all things but only in discerning in such causes as appertain unto the Emperor and may not be delayed Bellarm. de Rom. Pont. lib. 5. cap. 5. The works and writings of Innocentius shew yet more of his pride In his first Sermon on the feast of St. Silvester he saith The Roman high Priest in token of Empire weareth a Globe and in token of Priesthood a Mitre but he weareth the Mitre at all times and every where but not so the Globe because the Priestly Dignity is first and worthiest and largest for the Priesthood went before the Kingdom among the people of God as Aaron was before Saul God speaking of Priests and Kings calleth the Priests gods and the Kings Princes saying Thou shalt not rail on the gods nor speak evil of the ruler of the people Exod. 22. And whereas he saith of the King Be subject unto all ordinance of man whether the King c. he saith of Priests unto Jeremiah I have set thee over Nations and Kingdoms to pull up and to cast down to plant and to build and unto Peter in the singular number Thou art Cephas that is Thou art the HEAD in which are all the senses The deep Sea of which Christ said to Peter Lanch into the Sea is Rome which had and hath the primacy of all the world as if he had said Go to Rome On the anniversary day of his Coronation Sermon III. speaking on these He is the Bridegroom who hath the Bride and speaking unto his Cardinals saith Am not I the Bridegroom and each one of you the Bridegroom's friend certainly I am the Bridegroom for I have a noble rich high comely chaste lovely and sacred Bride the Roman Church which as God hath ordained is the Mother and Mistress of all believers She is older then Sara wiser then Rebeca more fertile then Lea more aimable then Rachel more devout then Anna more chaste then Susanna more couragious then Judith and fairer then Edissa many daughters have purchased riches but she surmounteth them all with her is my sacramental marriage Have ye not read that Abraham had a wife Sara and she brought in her maid Agar unto him nor did he for that commit adultery but discharged his duty so the Pope hath his wife the Roman Church which bringeth unto him other Churches that are subject unto her that they may receive from him due provision because how much is paid the more is owed but this is done in the spirit and the other was done in the flesh because the spirit quickeneth the flesh profiteth nothing c. In another place he saith The Church of Rome should give the debt of reverence unto none but unto the Priest of Rome who under God hath none above him Behold the Beast and the Roman distinguished The high Priest of Rome hath the Roman Church for his Spouse who bringeth unto him other Churches that are subject unto her Thus of all the Popes Innocentius would be the first corrival of Christ Bellarmin would excuse this blasphemy by a distinction of the principal and the subaltern husband De Ro. Pon. lib. 2. cap. 31. But he considered not what Thomas de Corsellis as Ae. Sylvius reporteth de Concil Basil said publickly in that Councel We call the Church the Spouse of Christ and the Pope his Vicar but none appointeth such a Vicar that he will subject his Spouse unto his Vicar And the Author of the Book De squalore Ro. Curiae Oraeus calleth him Lurgius printed with Petrus de Alliaco at Basil An. 1551. saith The Church hath not two heads but one and this is Christ and not his Vicar whom Christ hath appointed to be an attendant on his Spouse and not the husband Vsser de Eccles statu cap. 9. Behold yet the novations of his doctrine In the year 1215. he assembled a Councel at Lateran there were as Garanza saith the Patriarchs of Constantinople and Jerusalem Metropolitans 70 Bishops 400 Abbots 12 Priors 800 the Ambassadors of the Greek and Roman Empires Orators of Spain England and Cyprus Here the Pope intended to establish many particulars some good and some bad but saith Platina nothing could be openly established because when the Canons were read some called them tolerable and others called them grievous Mat. Parisien who was living as that time saith The general Councel which at the first had great shew after the Papal maner ended in laughter and derision and all that came thither were deluded These Canons were inserted among the Decrees of the five Books of Decretals after they had been reformed by himself as Jo Cochleus testifieth in his Epistle before the Acts of this Councel he collected them and first sent them to be printed by P. Quintel An. 1537. as if they had been the Acts of the Councel but there he sheweth that these Acts were framed or at least reformed after the Councel which saith he any man of judgement may perceive by the XXIX XXXIII and LXI Chapters where is a reference unto the Lateran Councel We have seen that under Pope Nicolaus the II. it was decreed that the body of Christ is
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
the Articles of faith belongeth unto the Pope lineally In a word he refuseth to call the matter into question Immediately he excommunicateth all the Greek Church and he chargeth all Christians to take the sign of the Cross and fight against the Greeks as Turks Then Germanus wrote again unto the Pope shewing the incommodities of discord the naughtiness of his excommunication and his opposition rather then succession unto Peter for Peter did instruct all Pastors to feed the flock of God and to care for it not by constraint but of a willing minde not for filthy lucre but of readiness not as they were Lords As for himself that did appertain unto him said he which is written in chap. 1. of the same Epistle We rejoyce though we be in heaviness through manifold tentations Briefly he entreateth the Pope to look into Christ's Gospel and the Epistles of the Apostles and the Divinity books of ancient writers that whosoever hath gone astray may be reformed seeing they both pretend sincerity of faith and doctrine He wrote also another Letter unto the Cardinals of the Latin Church shewing the utility of Councel seeing God giveth not all wisdom unto one man that men may be united by mutual communication then exhorting unto unity as they had been formerly If we have fallen saith he raise ye us up I mean not a bodily but a spiritual rising at that time they were subject unto the Latins and he waveth to speak of that liberty and we shall confess our selves debtors unto you but if the scandal hath begun at old Rome read what Paul writeth unto the Galathians When Peter came into Antiochia I withstood him to his face for he was worthy of rebuke and nevertheless we may holily judge that that resistance was not a cause of discord but of searching the truth and of deeper disputation for they continued firm in the bond of love conformable in faith and doctrine and no way divided with ambition nor avarice Oh if we were like them Thirdly He sheweth that the Schism of the Church proceedeth onely from the oppression tyranny and exactions of the Roman Church which of a mother is become a step-dame and wholly coveteth to make Nations tributary unto her and to make Kings her vassals and gapeth after gold and silver contrary unto St. Peter who said Gold and silver have I none Fourthly He sheweth what Churches keep the Orthodox faith with the Greek Church to wit the Ethiopians inhabiting the greatest part of the South Syrians Iberi Alani Gothi Charari innumerable people of Russia and the Kingdom of Bulgaria all which acknowledge the Greek Church as their mother He closeth praying that Christ who for our sins became man and is the onely head of the Church would unite the Greek Church with her sister the Latin Church of old Rome in wholesome doctrine and brotherly love When the Pope had read those Letters he sent an Army unto Constantinople under the sign of the Cross to fight against the Greeks Mat. Paris ad An. 1237. Then Germanus and the Patriarch of Antiochia did excommunicate the Pope in their several Synods Among other Articles contrary unto the Bishop of Rome they did consent that Antioch should be preferred unto Rome because Peter sat there and was but crucified at Rome Idem ad An. 1238. Is it any doubt then which of the two Churches can with good reason be called Orthodox seeing the one sought to be tried by the Scriptures and the other would not 11. In the last Diet of Germany gathered at Regensburgh against Pope Eberhard's oration against the Pope Gregory the IX and his Legate Albert Eberhard Bishop of Salzburgh had a Sermon which is in Aventin Annal. lib. 6. and is repeated by many the sum is After the preface concerning love as the badge of Christians whereby they should be distinguished from the Soldiers of the infernal Jupiter he saith Christ our Savior Lord and God hath often forewarned us to take heed of false Christs and false Prophets who being covered with a sheeps skin that is a Christian name and title of high Priest seek to domineer over us and to deceive us he hath taught us to know them by their thorns and works of avarice luxury contention hatred envy wars miseries of discord and ambition by such words what hath the heavenly Emperor more clearly pointed at then the Pharises and Scribes of Babylon unless we be blinde we may see a most cruel wolf under a sheeps skin the title of the high Priest the Romish Priests Flamines take Arms against all Christians by daring and deceiving and raising wars after wars they are become great they kill and massacre the sheep they thrust peace and concord from the earth they bring all men low that they may devour all men and bring all men into slavery they provide not for the good of the flock as a shepheard should do righteousness faileth but impiety covetousness ambition and lust waxeth the weak and good men are a prey unto the wicked and onely bad men are wealthy Christ forbad to hate our enemies and commanded to love them by doing them good to engage them but contrarily the Romanists do violate holythings when they have sworn into a covenant they abuse the name of God and deceive men they are ingrateful unto their benefactors and recompense good with evil deeds and with great shew of piety they deceive betray strive and fight they will have us to resist divine Majesty heavenly providence nature and the supream power which God hath ordained A hundred and seventy years since Hildebrand did first under shew of Religion lay the ground of Antichrists Kingdom he first began this unhappy war which hitherto hath been continued by his Successors first they did exclude the Emperor from their Pontificial Assemblies and transferred them unto the people and Priests then they deluded the people and excluded them also now they would make us slaves that they may reign alone and when they have tasted of Imperial dignity and know both their own and their adversaries power they will pretend the specious shew of erecting the liberty of the Church to domineer and oppress Christian liberty Believe what ye see they will not cease until the Emperor be brought under the honor of the Roman Empire be destroyed true shepheards who would feed the flock be oppressed the dogs who can bark be out of the way and then they will turn all things topsie turvy and domineer over us whether we will or not The supream Majesty took on him the form of a servant and did serve his disciples when he washed their feet but those Flamines of Babylon will nothing but reign and cannot endure an equal they will not cease until they have trod all under their feet and sit in the Temple of God and be exalted above all that is worshipped their hunger of riches and thirst of honors is unsatiable the more ye give unto the avaricious he coveteth the
small like a tree Then the Spirit of the Lord said unto me It signifieth the condition of the Roman Church Again he saith As I was the same way exercised I saw in the Spirit and behold a man walking in the same habit carrying sweet bread on his shoulders and very good wine by his side and he held in his hands a round stone biting it with his teeth as an hungry man biteth bread but he did nothing then two heads of Serpents came out of the stone and the Spirit of the Lord instructing me said This stone is unprofitable and curious questions wherewith the hungry souls are turmoiled when they leave substantial things And I said What meaneth those two heads He said The name of the one is Vain Glory and the other is Overthrow of Religion It is to be observed that about that time the chief questions in the Schools were Whether the bread of the Mass be turned into the body of Christ or whether the substance of it evacuateth what eateth a mouse when she eateth the Sacrament wherein subsisteth the accidents of the bread whether in Christ's body or by themselves c. Again he saith I saw a clear Cross of Silver like to the Cross of Tolouse but the twelve apples of it were like to vile apples that are cast out of the sea What is this Lord Jesus The Spirit said The Cross is the Church which shall be clear with pureness of life and shril with the clear voice of the truth preached Then I said What meaneth those rotten apples The humiliation of the Church-men which shall come to pass Here he prophecied of the Reformation Possevin in Apparto 2. calleth this Robert An excellent Preacher of the Word Mornay in Myster pag. 427. 6. Marsilius Paravinus wrote the book Defensor pacis about the year 1324. there he debateth the question between the Emperor and the Pope and by the holy Scriptures Laws Canons and Histories Ecclesiastical and Civil he maintaineth these positions Christ is the only head and foundation of Rare Theses in those days the Church He made none of the Apostles to be universal Vicar of the Church nor made he the other Apostles subject unto Peter It is more probable that Peter was never at Rome far less had he his seat there who had no fixed seat as also not any of the Apostles The fulness of power in any man is a manifest lye an execrable title the beginning of many evils and the use thereof should be discharged in a good Councel The authority of the keys is that judiciary power that consisteth in dispensing the Word the Sacraments and Discipline Christ whose Vicar the Pope calleth himself did never exercise temporal authority on earth he was subject unto the Magistrate and so were his Apostles after his ascension and they taught others to obey Princes If a Pope usurp temporal authority Princes should by the Law of God resist by word and deed or they are unjust and sin against God and those who fight for the Pope should be accounted the Soldiers of Satan Unto the Pope belongeth not the election nor confirmation of the Emperor but contrarily the Christian Prince with consent of Clergy and People should name the Pope or if one be chosen in his absence he should confirm him If the Pope go astray or be accursed the Emperor should reduce him into the way and judge him in a Councel When Peter lived he might have fallen and erred neither hath the Pope any priviledge against error That that Christ said to Peter I have prayed for thee is to be extended unto the other Apostles Only the Canon of the Bible is the fountain of truth against which Canon we may not believe either Pope or Church Concerning the sense of Scripture or any Article of the faith we may not believe the Pope and his Cardinals seeing not once have they seduced silly souls into hell The Christian Church is the universality of believers and not the Pope and his Cardinals she is represented in a lawful and general Councel A Councel should be assembled by the Emperor with consent of Christian Princes as anciently it was always The Word of God should be the only rule and chief judge in deciding causes Ecclesiastical Not only the Clergy by Lay men also if they be godly and learned should have voice in general Councels The Clergy and Synagogue of the Pope is a den of thieves c. This book was printed at Basil An. 1522. In another Treatise he saith Good works are not the efficient cause of salvation but causa sine quanon Mornay ibid. pag. 452. He was condemned as an Heretick by Pope John the XXIII Catal. test ver lib. 18. Consider what a Modern could say more of this matter and whether they shew not themselves to be ignorant of antiquity who accuse us of novelty 7. The same positions were held by John de Janduno or Gandanensis at the same time as is manifest by his books printed at Venice and Florence So wrote also Luitpold Bishop of Bamberg namely in a Treatise De Translatione Imperii printed Lutet An. 1540. he saith The Authority of governing the Empire belongeth unto the Emperor so soon as he is chosen and the Coronation by the Pope addeth nothing since Caesar is not his vassal nor feudatory The donation of Constantine is but a fable He was also condemned by Pope John Catal. test ibid. Michael Cesenas General of the Franciscans was bolder saying expresly The Pope is the Antichrist and Rome is Babylon drunk with the blood of the Saints Therefore Antonin par 3. tit 21. cap. 5. reckoneth him among the poor men of Lions For the Valdenses still suffered persecution in sundry Countries and under divers names as the adversaries pleased to brand them Many errors are imputed unto them by the writers of those times but because they did abhor the Pope and his Court they were reviled as we have heard from Arnold de Villanova and sought out to the fire as An. 1302. Nogaret the Father of him who took Pope Boniface the VIII was burnt in Aquitania Clemens the V. caused it to be proclaimed to take up the flag of the Cross against them and destroyed 4000 near the Alps whether they had sled Platin. Others went higher unto the mountains of whom some remained in his days saith Antonin par 3. tit 22. cap. 10. From them were the in-dwellers of Angronia and adjacent parts continuing until the Councel at Trent Trithemius testifieth of many that were burnt in Austria about that time howbeit he believing the reports of malice imputeth many errors unto them yet he testifieth that they abhorred the Mass calling the Hosty a god invented by man the Church of Rome a Synagogue of unbelievers and not the flock of Christ they denied all mens merits intercession of Saints the difference of days and meats c. He witnesseth also that the professore of the same doctrine were innumerable in Bohemia Austria
and also in other Sciences do lament that simony is so frequent and manifest in the Court and many Jurists do dispute in the contrary and have written although with fear sundry Treatises That the Pope by selling Church-Benefices is a Simoniack a Successor of Simon Magus and not of Peter 24. About that time was written another book De aetatibus Ecclesiae therein Aparallel of times the Author sheweth what had been the estate of the Church in former ages namely that Bishops were not ambitious of superiority or earthly authority the Bishop of Rome had not supremacy above other Bishops the name Papae was common to other Bishops by divers steps the Pope hath usurped this tyranny he calleth himself the Servant of Servants and striveth to be Lord of all Lords he taketh Divine honor and praise and he maketh or suffereth men to be Idolaters Catal. test ver lib. 18. 25. In the end of that Century or beginning of the next lived Nilus The cause of the Schism between the Greeks and Latines Arch-Bishop of Thessalonica who wrote two books of the causes of the Schism between the Greek and the Latine Churches In Lib. 1. he saith The cause is not the sublimity of doctrine surpassing mens capacities and far less is it any word of holy Scripture as if it did not declare what concerneth this controversie for to accuse the Scripture is all one as if man would accuse God ..... What then is the cause of the difference the question is not confirmed by a Decree of an Oecunomical Synod and the Romans would be Masters and make all others their disciples ...... It is very absurd that whereas the Fathers had no precedents yet by themselves rhey saw the right we having their examples cannot discern it and indeed the ignorance of those at the first contention might be pardoned ...... but when so many ages have passed and the way of peace is not as yet known who can think but it is the fault of them who will not have peace But they say The Pope is the Prince of Priests and the Father who hath power to call universal Synods and by himself or without others may discern in Church-affairs But Julius was Pope and Damasus and Leo and Agatho and none of these ever said so but conveening with their Brethren by the assistance of the good Spirit they established Acts and peace in the Church And if this was the only way and it is not now observed who can doubt but the cause of the variance standeth herein and certainly the blame lieth not upon our side And if the power of discerning belong unto the Pope it were superfluous to call Assembliet but it is not so for we know that Agatho Celestin and others had their particular Synods for deciding questions and nevertheless they referred those unto the universal Synod and craved the confirmation of the truth by common decree which had been needless if when the Pope had discerned all others must assent unto him Now if this question were concerning a private man it might seem needless to call all the world unto an Assembly but seeing the chief heads of the world are at variance it is absurd to determine the cause without the consent of the world since the Fathers by their writings and example have shewed the way But if they will still object unto us the primacy of the Pope we say that in so doing he overthroweth his primacy but by holding the ancient way he doth what becometh a good man and maintaineth his place for he may consider what should be the â—ssue if the controversie were decided after common suffrage and what hath hapned unto the Latines arrogating unto themselves the power of prescribing Laws for in that way the Church might be free from all tumults and live in peace since none could readily contradict that which was established by common sentence for though some in former times have been so mad yet they were but few and vanished soon But when the peace of the Church is disturbed he loseth what he might have for he is deprived of the primacy of the four Patriarchs neither is there any peace Many have thought upon remedies there have been many conferences and Ambassays but the malady continueth and shall continue so long as the Latines hold their tenets The Pope say they hath power in Ecclesiastical affairs So say I let him not be contrary unto the Decrees of the Fathers they established things by universal Councel and each had need of anothers aid being conscious of humane frailty let the Pope therefore follow their statutes and discern not any point before it be debated by others or if he hath his power not from the Fathers but from the Apostles let him hearken unto the Apostle who said I have not used my power lest I lay a stumbling-block unto the Gospel of Christ and in another place The power which the Lord hath given us to edification and not to destruction And therefore if he hath any power let him not use it but for advancing the Gospel to the end that in following Paul's example he may shew himself an Apostolical man bet now none can be ignorant whether he useth it for edification or destruction ...... And that president of the twelve Apostles St. Peter was rebuked by Paul and when he was rebuked he was silent and although he might have said more reasonably then the Pope What I the President have done should be a law unto others yet he said not so but accepted the admonition and contradicted not what Paul had said ..... And when Paul and Barnabas came to Jerusalem for that question of the circumcision Peter usurped not primacy nor said he It belongeth unto me to discern in such things but the Apostles and Elders were assembled neither did Peter debar the Apostles usurping power nor did the Apostles exclude the Elders that were at Jerusalem for they had learned from Christ to usurp no primacy Peter indeed began to speak and after him St. James and all the rest of the Apostles and Elders even Peter himself consented unto the words of James so did these blessed men love Christ and so studious were they of peace and truth in the Church and the Apostles seeking truth this way have given us a law in such cases but seeing ye take a contrary course can ye blame any but your selves for this variance This is a touch of more whence we see that the Romans wanted not admonition 26. With the book of this Nilus is usually printed another of Barlaam a Greek Monk to the same purpose In cap. 16. he recapitulateth all the particulars that he had handled saying I have shewed that each one of the Apostles were immediately appointed by our Lord Christ to be a Pastor and Teacher of the whole earth 2. That blessed Clemens was created by Peter not Bishop of the whole world but of Rome especially and properly and that the Roman See
was neither first nor last and by the Laws of ancient Fathers and godly Emperors it became the first 3. That these also had decreed that the See of new Rome even as the other should have power in Ecclesiastical affairs 4. That it was commanded by no Law nor was any Custom that the Patriarchs should be ordained by the Pope neither was it ever so done 5. That the Pope had no power over Councels but they gave Laws unto his Church 6. That the holy Fathers appointed distinctly what parts should be subject unto the Pope and which unto each of the Patriarchs 7. That no Patriarch nor the Pope may decree without the knowledge of all any thing of more weight 8. That such honor should be given unto the Pope obeying the decrees of the Fathers but if he obey not men should flie from him as a wolf and adversary 9. That Christians should believe the Catholick Church of faith but not any particular Church since it was not so ordained from the beginning 10. And lastly That such as refuse or despise the traditions of the Apostles and profess to believe a particular Church or faith are members cut off from the body of the Catholick Church and dead members Here for clearing the second Article I add the words of cap. 3. where he objecteth as the Romans do That Peter died at Rome and therefore the Roman Bishop should have as full power He answereth By this reason it followeth Because our Lord Jesus died for us at Jerusalem the Bishop of Jerusalem succeeding in the place of the great high Priest should have power over all and so much more then the Roman Bishop as Christ was above Peter Moreover how unreasonable is it to say that none of the Apostles had a Successor but only Peter or if any of the Apostles would leave Successors either the Bishops that were ordained by them or the Stewards of those Churches where they ended their lives how say ye that all should be created by the Pope can ye say that the other Apostles were ordained by Peter and if that was not how can it be demanded that their Successors should be ordained by him whom ye call Peter's Successor but certainly the other Apostles had Successors of whom none was first or last but all equal and of the same rank Then concerning the eighth point in chap. 14. he saith The Pope cannot be an Heretick Unto this objection he answereth What say you I see him dead and you say he cannot die Object Many Patriarchs have been Hereticks but not one Pope Answ Let Macedonius say No Patriarch of Constantinople before me was an Heretick therefore neither am I one or rather to use a more familiar example if any would plead the cause of that filthy woman who was Pope and say Because never a woman was Pope before her therefore neither was she one what sound reason is in such arguing In chap. 15. he clearly distinguisheth between the Catholick Church and the Roman and as no man did ever name the Roman Church when he meant the Catholick Church so no man being right in his wit did ever name the Roman faith when he meant the Catholick faith and that Catholick or common faith we have hitherto preserved and God guarding us we will observe it unto the end saith he 27. In the end of this Century John Vitodura a Franciscan in the Monastery of St. Montis wrote the History of his time speaking of Pope John he saith O what a Successor hath blessed Peter in the See of the high Priesthood who forgetting the office of humanity piety and of a shepherd liveth a tyrannical life ..... how could Peter think that the estate of his Chair and Church could be so enormously perverted in the latter days from the rule of righteousness he was not to be praised because it seemeth he sate not in the pestilential chair And ad An. 1344. he saith O God how great avarice and worship of Idols hath defiled and deformed the Church how could or how would Peter and the other Apostles or their Successors the Martyrs and Teachers which laid the foundations of the militant Church and abode immoveable in the faith and actions of Christ how could these I say have believed that in our time the estate of the Church that was so famous and glorious could be made filthy in such a manner with the pestiserous root of avarice Alas she is torn and wounded in all her members and none is for binding her fractures none to comfort her or to cure her wounds she is consumed in her crimes she is fallen so grievously into the pit of vices that she cannot rise by her self nor is there any to raise her all have gone astray like wandering sheep every one hath gone after his own way which is not right because her fathers would not be befooled with the love of earthly things So the word of Jeremiah is fulfilled From the highest to the lowest all are set on covetousness And the word of Micah is true The Princes judge for gifts and the Priests teach for a reward and the Prophets divine for money This poisonous root avarice with its small branches execrable simony plunder theft and especially devouring usury hath infected and devoujred the world in such measure that John hath spoken most properly in his Canonical writings The whole world lieth in wickedness And An. 1345. at that time the secular and religious Clergy which had resumed in the Imperial and other places lying under the Papal interdiction did obtain absolution from the Roman Court when other Clarks did continue freely and without fear in celebrating and such absolution was purchased easily for a florence Oh how lamentable and execrable a breach is made in the Church at this time that saying of the Gospel is now made null Ye have received freely give freely And ad An. 1348. speaking of the same Papal interdictions he saith Some of them for absolution of men and for reconciliation of Church-yards did collect incredible and immoderate sums of money and did extort from them which were to be absolved which is miserable and horrible to be spoken for in the hearts of very many it caused scandal scruple of the faith perplexities detrictions grumblings infidelity clamors commotions fear and suspition of simoniacal wickedness for they said The Clergy despise tear and defile scatter and confound the Church of God and Spouse of Christ they divide her integrity they wound her charity they harden her benignity and meekness they weaken her zeal they shut up her liberality with the knots of covetousness by withdrawing her from voluntary gifts ..... not regarding the curse of Gehazi and Simon being hardened in their wickedness Oh how vile is the Church become in her principal members all beauty is gone from her because they which should enlighten her with true doctrine do darken her with the blackness of error and mist of vices And the people say I use their
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
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
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
change any of their Ceremonies Then he craved the subscriptions of other Nations The Bishops of Menon and Moldoblachia consented but the Bishop of Trapezus refused And the Bishop of Iberia went away privily and before his departure he shewed unto every one of the Bishops that he had Letters from the Patriarch of Antiochia that they should not yeild to add nor diminish an Iota or the least point When he was gone the Pope thought it might help to speak with the Oratour of Iberia privately before the finall conclusion and said unto him I hear that ye are Christians and famous men loving the Church but the Roman Church is the Mother of all Churches and the Governour of it is the Successour of Saint Peter and Vicar of Christ and the universal Shepheard and Doctour of all Christians ye must therefore follow the Mother of Churches and approve what she approveth and be subject unto her high Priest that ye may receive the salvation of your souls c. The Noble-man answered By the grace of God we are Christians approving and following our own Church and our Church hath constantly maintained whatsoever she received of the Doctrine of our Lord Jesus Christ and the Traditions of the holy Apostles and the universall Synods and the most famous holy Teachers of the Church neither hath it declined in any measure from their Doctrine neither hath it added nor impaired any thing But the Church of Rome hath added and transgressed the bounds of the holy Fathers wherefore we have cut her off and departed from her in so much as we behold the purity of the Fathers and hence is she deprived of many and famous children Therefore your blessednesse should with diligence seek those whom you have lost and be reconciled and united with them and this may be easily done if you will put that addition out of the holy Creed which you may easily do since all the generation of the Latines applaud your order and judgement for they esteem you as the Successour of Saint Peter and reverence your Doctrine if then you will put away that additament not onely the Iberians but all the Nations of Christians will be subject and united unto the Roman Church truly and will acknowledge her and thee also as a true disciple of Christ and the prime Sucessour of St. Peter and they all will follow thee with sincere love then shalt thou be the prime Pope and Father of many Christians and then shall be one Shepheard and all shall be one Flock under thee The Pope was confident to have gained this Iberian as a rude and unlearned man but when he heard these words he spake no more The same Iberian went with my Authour to hear a Sermon that was preached before the Pope and then he said unto the other I heard him often name Aristole but I desire to hear of Peter Paul Basile Gregory Chrysostom and such others but what have we to do with Aristotle Aristotle and with some kinde of pity he scorned the Preachers gesture and noddings but more them who would seek union with such Doctours On June 4. the Emperour shewed the subscriptions unto the Pope and hoped that he had given all satisfaction but the Pope said If now ye be brought into acknowledgement of this truth I am glad of it and I wish that your Fathers had been partakers of the same but all this is not sufficient to make up the union there be other differences between us and those must also be amended The Emperour thought this strange and when the Patriarch who had given order to pack up his baggege thinking that all was done heard of the Pope's words he was amazed and June 10. sitting at supper he died and so neither returned home nor saw the Decreet of union which afterwards was penned Some days before his death he sent for some of the dissenters and said The Pope hath promised to pay the money that he oweth us for these five moneths and an half and to send us home in six Ships and the Venetians will send Convoys with us and he hath promised to send twenty Ships in March for any service that our Emperour will imploy them unto this work will be to the great advantage of our Nation and of the Christian World and since all these things have succeeded so happily do not withdraw your consent any more c. Because they did refuse alledging that their conscience and danger of their souls was more dear unto them then all the World he said Behold ye do that I shall never see my Countrey for if my dearest friends be not with me I shall never return I speak unto you as a father and a friend if ye will obey me it shall go well and if not the Synod will take notice of it and will not let you go but will do unto you as ye deserve They answered We are ready to suffer whatsoever the Synod will decern against us After the Patriarch's death the Emperour had all the burthen and dealt with the advice of three onely to wit the Bishops of Russia and Nice and his Secretary The Cardinals went unto him often and importuned him to consent unto other three particulars to be contained in the Decree of union to wit 1. That both the Churches may retaine their own custome of the bread whether leavened or unleavened 2. Concerning Purgatory 3. Concerning the Primacy of the Pope The Emperour consented unto these without the knowledge of any Greek but of those three The Latines did much press the Emperour to take away a Prayer out of the Liturgy concerning the unbloody Sacrifice for they said The bread and wine are consecrated by the words of the Lord Take eat this is my body and therefore to pray after the saying of these words is as if the blessing of the Lord were not sufficient to consecrate the Sacrament Here was much debate at last the Emperour said If ye will believe truth the antient Fathers and all the Eastern Churches have kept this custome as it is in our Books Cardinal Julian said Can your Majesty swear that your Books have not been changed since the days of the Fathers and if you cannot how shall we believe them The Pope also required the Emperour to cause all the Greeks to assemble into his Palace and there he did upbraid them that they wasted so much time and would conclude nothing But neither the Emperour nor other Greeks would yeild in this head but the Bishops of Russia and Nice Then was great debate concerning the form of the Decree in whose name it should be framed the Emperour would have it in his name as the Decrees of universal Synods were wont to be but the Pope would have it in his name after long contention the Emperour must yeild Then the Pope would have them to chuse a Patriarch either an Italian or a Greek The Emperour seeing that the Pope would never make an end if his demands were
Romanists bragg continually saith Ph. Mornaeus in Myster pag. 619. In time of their election there was a lightening and thunder wherewith the litle babe JESUS fell out of the lap of the mothers image and the keies out of the handes of S. Peter even in the Church where in they all were Many did then interprete that this did portend and foreshew the ruine of that See As indeed the same yeare Martin Luther at Wittembergh began to oppose the Popes indulgences and after one errour more were espied by him and many others whereupon followed the famous and gracious Reformation as followes He used as Guicciard speakes libr. 13. The selling of indulgences the authority Apostolical too licentiously by the advice of Cardinal Puccius sowing abroad most large indulgences without difference of time or place not only for confort of the living but to pull souls of the dead out of purgatorie and because it was known that such indulgences were granted only for gain of money which the Emissaries exacted shamelesly for the exacters had bought the selling of these pardons from the Popes officers Leo himself incurred mens evill will in many places and gave many scandals especially in Germany where his ministers solde these wares for a very small gain and in kitchines they would lay on a cast of a Die a power to take a soule out of purgatorie And especially it was offensive that it was notorious how the Pope had given all the gain of these pardons from sundrie parts of Germany unto his sister Magdalen c. And the Friers were not ashamed to preach in their Sermons that at the sound of a penny cast into a basine the souls in purgatory doe leap for joy and instantly flee away into the heavens yea and some said When that taxe were payed all sins wer forgiven Neither were they more modest in other Countries affirming boldly God doth presently execute whatsoever pleaseth them according to that saying of Christ Whatsoever yee bind on earth shall be bond c. They require ten pence for everie soule and if one pennie were given lesse the pardon was not available Mornaeus in Myst. ex Christ. Massaeo in Chron. ad Ann. 1515. This gain saith Langius à Monk was scandalous unto the holy sons of the Church wherupon the question began to be commonly scanned of the power of Christs Vicare and whence was this new doctrine which the antient Popes never knew But more of this hereafter God willing Onuphrius sayth Leo did erect new offices to reap gain unto himself and that he was given extreamly to hunting halking and to pleasure and that he spended wholl days in luxury and musicke more than became a Pope He stirred up the Emperour Charls against Henry I. King of France When newes was brought to him sitting at supper that the French were expelled out of Millane Placentia Parma c. he said In his time he had three causes of joy 1. that when he was banislied by Pope Alexander he was restored 2. that he was called Apostolick 3. that he had driven the French out of Italie And ere he had done with supper he became colde and stiff and then a fever overtook him the next morning he was transported from Manliana villa into Rome where he died Decemb. 3. An. 1521. Ja. Sannazarius gives the reason why he gote not the sacrament before his death Sacra sub extrema si fortè requiritis hora Cur Leo non potuit sumere Vendiderat But he had said no less truly if he had written Because he was not a Christian For some write that when his Secretary Cardinal Bembus did once Pope Leo's blasphemie lay before him a sentence of the Gospell Leo answered It is well known how that fable of Christ hath been profitable unto us these many ages by-past He openly denied the immortality of the soule and therefore in the Lateran Councel as followes that question was moved and determined against him Bellarmin saith that he was not an heretick for that errour because it was not determined by a Councel before that Bellarmin de Ro. Pont. libr. 4. CHAP. II. Of EMPEROVRS MAXIMILIAN I. was elected and crowned King of the Romanes An. 1486 and after the death of his father An. 1493. he was received Emperour without contradiction In his infancy he so hardly learned to pronounce words that it was thought he was dumbe but the greater difficultie he had of speaking in his infancy he was the more admired afterwards for his singulare eloquence for besides the vulgare language he could speak perfectly Latine French and Italian In the first Diaete held by him An. 1495. at Worms it was decreed that all the Electours should erect publick Schools within their own bounds and accordingly Frederik Duke of Saxon Publick Schools began the University at Wittembergh An. 1502 and Joachim Marques of Brandeburgh began another at Frankford upon Oder An. 1506. In the yeare 1499. the Swisers made wars in Austria the Emperour subdued them with great honour The same yeare Lewes XII King of France entred into Lombardy and after various accidents by treason of his hired Swisers Charls Duke of Millane took him captive there they agreed that Lewes shall pretend no right to Millane Immediately Lewes and the King of Castile made a League and entred together into the Kingdom of Naples and divided it betwixt them they did not long accord for in the year 1504 the Spanish expelled all the French The Emperour would not medle with the affairs of Naples because he had made a league with Lewes and at Spira arose a great faction of peasants proclaming liberty from Lord-revenves and all higher Powers and tieths and vowing to destroy all Princes which had turned to the confusion of Germany if they had not been quickly danted with a great army some of them were severely punished Isabel Queen of Spain died An. 1504 then her only daughter Ieane with her husband Philip son of Maximilian were sent for to come from Flanders and accept the Crown they delay two years and then went Philip died soon after his arriving and Jeane was sickly and their son Charls was but a child therefore Ferdinand King of Castile Arragon Naples Sicily Sardinia Majorca c. and Brother of the fore named Isabell was called to the governement of Spain enduring the minority of the young King and Maximilian accepteth the government of Flanders At that time the Venetians were of great power and therefore were envied by many A league was made against them by the Pope and the Emperour and the King of France to expel upon common charges the Burgesses out of the Continent Only Lewes came at the time appointed and seeing that he had sufficient forces he did hazard to fight them he slue 20000. took the Captains and the rest fled he conquered many of their towns in the Continent and though he had done all by his own power only yet he quitteth unto the Emperour Verona Vicentia
yet what have the successours of the poor Apostles to do with riches I say if they would consider these things they would not be ambitious of such a place and they would gladly leave it or certainly they would be more laborious as the antient Apostles lived Now the chief highpriests which are the Vicars of Christ if they would follow his life that is poverty labour teaching cross contempt of life or if they would remember their name Papa that is a Father or their sirname most holy who were more afflicted on earth or who would buy that place with all their wealth or when it is bought defend it with poison sword and all manner of violence how great commodity shall they be deprived of if they had any wit or a grain of that salt where of Christ speakes ........ I was lately at a theologicall disputation whither I often go and one asked what authority of Divine Scriptures commandeth to burn an heretick rather than to convince him with reason An old grave man you might by his stately countenance have known him to be a Divine said with great indignation the Apostle Paul hath given this law Haereticum hominem post vnam et alteram admonitionem de vita And when he thundered the words again and again and many did admire what had hapned unto him at last he explained him self and said Put out the life of an heretick Some did laugh and yet many did commend it as a very theologicall commentary c. The same Erasmus in epist adJod Jon. dated Louan 6. id May An. 1521 shewes the lamentations of all good men for the apostasie of the Romane Church and the general corruption in doctrine aswel as in manners and how they earnestly dealt for Reformation but could effectuat nothing because of the covetousnes of Prelates of him more followes 25 Joh. Ludovic Vives borne in Valentia and living at that time in Lovan at the intreaty of Erasmus did revise and collation sundry old Copies of Augustin's books de civit dei and wrote annotations or Commentaries upon them where he noteth the condition of the time as lib. 2. c. 21. not penult he saith What will ye do with these Princes of the Schools which as yet know not that Paul wrote not in Latine but in Greek As also it is a very presumptuous thing that these which are altogether ignorant of the manner of speaking will so often dispute foolishly and determine more foolishly of the signification of words which they do every-where both in Dialectick and philosophy where as they would seem to be nothing less then Grammarians and take it very ill if any who is a little more learned will but speak of a word in these Arts. Lib. 7. c. 26. Augustin speaks of the priests of Cibele which in his time were wont to go a begging from the people where upon they did live lewdly and Nota a Vives shewes that in the days of Cicero the begging of these priests was restrained unto some daies because superstition possesseth mens minds and emptied their houses and he addeth What if Augustin and Cicero saw the wealthy and most large Societies begging from them a farthing who should rather distribute of their own where with they abound and overslow and in the mean time the giver biteth dry bread and drinketh watr out of an earthen vessel for which he must work hard both night and day for himself and children and the rich beggar surfets himself with white bread wood-cocks and good strong wine Lib. 8. c. 27. Augustin saith What believer ever heard a priest ..... say in his prayers I offer a sacrifice unto thee Peter or Paul or Cyprian seing at their monuments it is offered unto God who hath made these to be men and Martyres ..... we worship not therefore our Martyres .... nor turne we the villanies of the gods unto their sacrifices Vives addeth But now the custome is when a holy day is kept unto Christ who hath redeemed mankind by his death to make playes unto the people litle differing from the antient comedies albeit I speak no more whosoever heareth will think it filthy enough they make sports in that which is most serious they laugh at Judas glorying most foolishly that he hath betrayed Christ there the disciples fly away when the souldiers pursue them and that not without the loud derision both of the Actours and beholders there Peter cutteth off the eare of Malchus and the black band clap their hands as if the captivity of Christ were well revenged And a litle thereafter he that fought so stoutly being afrigtted at the question of a girle denieth his Master then the multitude scorned the maide and hissed at Petet among so many laughings and so many fooleries Christ only is sad and while he endeavoureth to fetch up sad affections I know not how but not only there but also in the very act of religion he cooleth to the great crime and impiety not only of the beholders and Actours but of the priests who will have such things to be done Lib. 11. c. 18. b. Vives saith Augustin saith that there is some of the arte of Rhetorick in Pauls words it is tolerable because Augustin saith it but if any of us would say it they would cry out against it not as a crime only but as heresy so ready at hand are heresies they talk of nothing sooner nor more easily when themselves are full of them Lib. 18 c. 22. Augustin saith Rome was built as another Babylon and as the Daughter of the former Babylon Vives saith The Apostle Peter calleth Rome Babylon as also Hierom expoundeth it in the life of Mark and writing to Marcella thinks that no other Babylon is described by John in the Revelation but the city Rome but now it hath laid off so odious a name for no confused thing or riff-raffe is there every thing is distinguished by certain lawes so that albeit every thing may be sold and bought there yet yee shall doe nothing without law and formality even of the most holy law And c. 31. no. c. Vives saith There is mention of this Prophet Habacuc in Dan. 14. that he brought his dinner from Judea to Babylon unto Daniel but Augustin useth not this testimony for proofe of his time because that story of Bell and all that 14 chapter and the history of Susanna are Apocrypha nor are in the Hebrew nor were translated by the LXX Lib. 15. c. 11. a Augustin justly derides them which give more credite unto translations then unto these languages from which the sacred Scriptures have flowd into others And lib. 21. c. 24. d. Paul signifieth that no man can boast that he is made glorious by his own merits but that it is wholly by Gods benefite He hath many such passages that are blotted out by Index expurgator 25. In a word there was no Nation that did not oppose their grievances at that time against the impious inuentions of the Romane
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
thereof for here we should follow the custom of the Church and in no way swerve from it and seing his doctrine had been already condemned by general Councels no account should be made thereof again and there shall be no end of contention if it be lawfull for every private man to call into question the things which prudent and learned men with great deliberation have established ..... Nevertheless it can not be denied that God who is the avenger of all wrong doth thus plague his Church for the sins of the Ministers thereof as the Scripture saith The iniquity of the people proceeds from the priests and Elders for certainly they have sinned at Rome these many years full grievously and sundry wayes even from the highest Bishop unto the lowest clerk we have all gone out of the way every one to his own way nor have any of us done any good A good confession if amendement follow wherefore we must all give glory unto God and humble ourselves before him and consider from whence we are fallen As for mee I will endevoure to redresse it and I will see that the Romane Court which perhaps hath been the occasion of all this mischieff be first reformed sharply as Christ did first purge the Temple that as it hath been the example of vice so it may be the beginning of amendement and pattern of vertue and so much the rather because all the world crieth for a Reformation ... but this must be done by degrees because all sudden mutation is dangerous c. These instructions are expressed word by word in Fascic rer expetend and others The Princes did conveen at Nurembergh in March An. 1523. the Emperour was not there and their answer was an humble request that the Pope would perform his promise and for the only remedy of all abuses he would call a free Councell within Germany and not delay it above a yeare The copy of this Brieve was brought unto Luther he translateth it unto Dutch and affixeth his Notes on the margine But whereas Hadrian so plainly confesseth the viciousness of the Romane Court which he thought was none of his fault as never been there before and delayeth the amendement it is the usual policy of the Popes when they can not eschue solicitations otherwise they do promise largely that while men trust to their promises they may find the means either by favour of Princes or by power of arms to mantain their dignity which is like to stagger by free and Generall Councels Jo. Sleid. Lib. 4. Because of this Brieve and the conceit that many had of Hadrian's integrity all men did expect a Reformation But behold he becomes ingracious unto all men for he deprives the best men of their Benefices for his own advantage in bestowing the same Benefices on others therefore he was called unrighteous and covetous and when they which were deprived did complain he said The times wherinto a man falleth do much vary his fortune for the golden times of Leo were abundant with plenty and peace but the broiles and famine and pestilence in time of the interreigne had laid wast the estate of the Commonwealth and caused these evils to be imputed unto him most innocently Onuphr He spake also of reforming the dissolute manners of the City and said that according to the lawes he would punnish blasphemy simony usury unlawfull lusts Then he was taken away by death not without suspicion of wrong He canonized Benno and Antoninus Bishop of Florence he conspired with the Emperour against Francis I. King of France he held that a Pope even as Pope may be an heretick and teach heresy and that indeed some of them had been hereticks Bellarm. de Ro. Pon. Lih. 4. c. 2. He died at Rome Septemb. 14. An. 1523. II. CLEMENS VII the sister-son of Leo X. after contention of two months came into the chair by paying 20000. Ducats and giving a stately house Rome unto his competitour Pompejus Columna He had been called Julius and would have retained his name as Hadrian did but the Cardinals would not suffer him It was Hadrians designe to make the Emperour powerfull in Italy but Clemens fearing the fortune of Charles was for the King of France He had observed that Hadrian was not wary enough in the affaires of Germany especially in confessing the faults of the Court and in asking their advice concerning the remedies whereupon he had given them occasion to petition a Councell and to propound their 100. Grievances therefore he took another course with the Germanes as followes here c. 3. Sect. 18. He keept the Jubilee An. 1525. but all that yeare he was perplexed for fear of the Emperour untill he heard that Francis King of France was at liberty in March 1526. immediatly he sent unto him and drew up a league against the Emperour which was sealed in May by him Francis and some Princes of Italy and he absolves Francis from his oath that he had given in Spain This was called Liga Sanctissima Then as being free he writes menacingly unto the Emperour and even the next day he directes another Brieve which was more smooth The Emp. wrote his answers accordingly as in Hist Council Tr. l. 1. and at the same time he writes unto the colledge of the Cardinals That it was grievous unto him to consider how the Pope could so forget his dignity as to disturbe the common peace and even at that time when he the Emperour having made peace with France thought that he had setled the Christian world he had received such Letters as he could never have expected from the Father of the Church and he thinks these had been writen by advice of them all this said he is the more grievous that such Letters were brought from the Pope and the Fathers pillars of the true religion threatning warr against the Empe. defender of the Church and who had deserved better of them for in respect unto them he had shut his eares against the just complaints of the German-Princes he had discharged the Diet which was appointed at Spira ..... and now he had sent the copy of the Popes Letters unto them to the end that they after consideration would aid the Christian commonwealth now fainting and put the Pope from such dangerous courses or if he will not that they would admonish him of his duty and exhort him to call a general Councell or if he refuse that or delay it for a longer space than is expedient he entreates that holy Senate that they would call a Councell so soon as may be but if they also will accept his just demand with deaf eares it lieth on him according to his authority to use all just and convenient remedies Those Letters were delivered unto the Colledge Decemb. 12. Before that time to wit Septemb. 20. the Columnenses the chief Citizens perceiving that Clemens sought only his own interest came unawarrs into the Vatican none resisting because all men did hate the Pope said
in Christ Martin Bucer wrote Luther's words so quickly as he could and sent a copy thereof unto Beat Rhenan with these words in the end Luther in the solemnized Synod of his Brethren here was president of a learned dispute in a solemne manner and hath disputed some paradoxes which not only were above the opinion of us all but even seemed heretical for the most part marvelous was his Sweetness in answering incomparable was his patience in hearing and in dissolving knots ye might have seen the witt of Paul and not of Scotus he did so easily bring them all into admiration of him with his short answers that were taken out of the treasury of Divine Scriptures he agreeth in every thing with Erasmus in one thing he goeth beyond him that what the one doeth conveigh closely the other teaches plainly When Luther had returned he publisheth a Declaration of his propositions concerning indulgences and dedicates it unto Pope Leo in his epistle and in another unto the Bishop of Brandenburgh he shewes the motives of that his divulged declaration 1. To calme his adversaries 2. To satisfy the desires of many that he suffer them not to be deceived who think that he asserts all these seeing he doubteth of many of them and in some he is ignorant some he denieth and he asserts none of them pertinaciously And he entreates the Bishop of Brandenburgh to take his pen and blot out as he pleaseth or burn all in a fire seeing he doth only dispute but determines nothing Likewise unto the Pope saith he I do present myself prostrate at the feet of your blessedness with all that I have or am refresh kill call revoke approove disproove I will acknowledge your voice to be the voice of Christ presiding and speaking in you Schultet ibid. Luther had written many of his first propositions according to the current of the time which afterwards he did recall and refute The Emperour wrote unto the Pope advising him to put an end unto these disputations in time and the Pope sent word unto Hierom Auditor camerae then in Germany to summon Luther unto Rome Luther craveth to be examined in Germany in a place and before judges convenient Duke Frederik writes unto Thomas de Vio Card. Caietan the Legate that Luther may be heard in Ausburgh Then the Duke of Brunswyke amongst other invectives wrote that Luther had raised this tragedy by motion of Frederik Duke of Saxony for envy of Albert Bishop of Mentz because he keeps still the Bishoprik of Madenburgh Others said Luther was provoked for the losse of gain to his sect Concerning the first Luther wrote the contrary as is to be seen in his above named Apology in Sleida comment lib. 13 as also histories shew that Frederik was a prudent and peaceable Prince and the choise of Germany after the death of Maxilian but having understanding and following the Rule of Gods Word he preferreth the clearing of the truth in such a matter unto every thing and so when Maximilian and Leo commanded him in August An. 1518. to remove Luther from preaching the Duke considering the matter of Luther's doctrine and searching the sentences of Scripture quoted by him he would not withstand the truth when it was made cleare unto him Nor did he so trusting to his own judgement only but was inquisitive to know the judgement of others more learned and antient especially he wrote unto Erasmus who was then about 58 years of age and famous for learning protesting that he would that the earth did open and swallow him rather than he would mantain any opinion against his knowledge and conscience but he could not permitt an innocent man to be oppressed by these who were seeking their own interests and not the glory of Jesus Christ and therefore he be sought him to declare his judgement freely in these controversies So writes Erasmus in Epist. Roffens Episc dated prid Luc. Ann. 1519. Erasmus answereth at first darkly that in Luther were two faults he smote both at the head and belly of the Church that is the Pope and the monks which two should not be medled with Then the Duke was instant with him to shew his mind more clearly and Erasmus answereth Luther doth well in discovering errours and Reformation of the Church is very necessary the substance of his doctrin is true but his style would be more moderate both in writing and speaking against mens persons Whereupon the Duke wrote unto Luther that he should temper the vehemency of his invectives As for the aim of Luther Paul Langius a disciple of Tritemius and at that time a Monk Citicensis writes in Chronic. saying Martin a very perfect Divine profound incomparable endeavours to bring sacred Theology unto its originall dignity and primitive purity as also unto the Euangelicall sincere and simple innocency all seculare Philosophy being put clean away ..... he followes Simon de Cassia a most Christian Divine in former times despising all Philosophy teaches the Holy Scripture most purely declaring continually the most reverend and almost not-heard mysteries of Gods Word he became most famous through the world albeit like another Jerom he wanted not the envy of enemies and persecution of the Scholasticall Divines And the same Langius speaking of Carolstadius Luther and Melanchton saith They most purely do treat of Divinity the wheat of Gods Word without al chaff that is without all Philosophy and mixture of Syllogismes they have the Sacred Scriptures and especially the Gospell of Christ and epistles of Paul for their principles and foundation with the study of learning they powre into the breasts of their disciples the fear of God and seeds of all vertues by their word example and pen. And lest any should say that he speakes of them before their separation he addeth about the year 1520. He by his doctrin and admired preaching brought indulgences to nothing and called them altogether into doubt and diverted the people from buying affirming that they were not necessary unto salvation nor were availeable unto forgiveness of sin but were a neglecting of repentance and a casting loose and an impediment of all works of piety nor was such a treasure of the merits of Saints known in the primitive Church for the space of 1000 years and more .... affirming also that the Church of Rome is not the first and head of all Churches de Jure Divino and therefore unto this present time they persecute him like another Athanasius ..... and he hath taught other rare and sublime things which not only some Romanists but many of the most learned especially the Thomists cease not to maintain Nevertheless Martin a most learned and wise Divine in our age confirming and proving his doctrin by testimony of the Gospell and of the antient Orthodox Fathers hath remained invincible hitherto This and much more is written by that Monk not affirmatively but by admiration and doubting after the manner of many as he speakes untill it be decreed by
he heard that his books were burnt at Colen Lovan and Luik he assembleth the Professors of Wittembergh Decemb. 10. and in a solemne manner he causeth publickly to be burnt the last Bull of Leo the X. the Decrees of Gratian Decretals Extravagants Summa Angelica and some books of Eccius and then he publisheth unto the World the reasons why he had done so By this provocation of Luther saith P. Soave and for other just causes all men of sound judgement said A Councell is necessary not only to compose controversies but to provide against the abuses that have been for such à long time in the Church and the necessity was the more apparent because their mutuall writings did but kindle the strife more seing Martin saith he failed not to confirme his doctrin with much writing and the more earnest he was in the cause he advanceth the more he is the more enlightned and findeth the more matter of disputation and discovers more errours even beyond his own intention for howbeit he professeth to do all through the zeal of Gods house yet every one may perceive that he is driven thereunto by necessity When Duke Frederik was going to the Emperours coronation he meeteth with Erasmus at Colen and askes him What he thought of Luther Erasmus saith It is true what he teaches but I wish he were moderate Why saith the Prince doth the clergy hate him so Erasmus saith He hath committed two great faults he touches the Popes crown and the Monks bellies and therefore it is no maruell that all the Papall Kingdom be bitter against him The next day Erasmus writes unto Conrad Peutinger one of the Emperours Counsellers and adviseth to cause Luthers business to be examined by learned and indifferent men in the following Diet at Worms Luther was advised by many to teach and write more moderately and he excuseth himself in some Letters in one unto Spalatin he saith If I must continue in teaching I understand not your and others counsell to wit that Holy Divinity can be tought without offense the Scripture doth especially pursue the errours of Religion this the Pope can not endure I have given up my self unto God his will be done Who did entreat Him to make mee a Teacher Seing he hath made me let him have me or if he repent that he hath made me let Him undo me again I am so far from being afrayd for trouble that it filleth the sailes of my heart with an incredible gaile that now I understand why the Scripture compareth Devils unto the wind for while they blow forth in rage they carry others unto patience This is only my care that the Lord be my friend in these causes which are not so much mine as his and be you pleased to help here as you may And in another Letter dated unto the same Spalatin Febr. 15. he saith There will be a new great fire but who can resist the Counsel of God I intreat you let the business passe-on with it's own motions it is Gods cause only so far as I can see we are driven and moved rather than do move Abra. Schultet Annal. X. The same year Christiern King of Denmarck sent unto the Elector of Saxony for a Preacher of the truth and one M. Martin was sent he in Coppenhagen did preach upon the festivall dayes in the after-noon with great applause of the people the Chanons did not medle with his doctrine but they did deride his manner of delivery John Thurzo Bishop of Vratislavia was the first Bishop who hearkned unto these new preachers and maintained them and died August 2. Caspar Hedio being a Doctour of Divinity in Basile was called to be preacher in the chief Church of Mentz and by advise of Vlrick Hutten Albert Bishop there sent for Wolfgang Capito to be his preacher and Counseller Capito embraces the call to the end he might have the fairer occasion to sow the seed of the Gospell there The Senate of Zurik gave command unto all the Preachers within their jurisdiction to lay aside all the devices of men and freely to preach what they could confirme by the writings of the Prophets and Apostles and in time of Lent they despised the old ordinances for abstaining from flesh Hugh Bishop of Constance commandeth all men by his edict to continue in the faith of the Roman Church untill a Generall Councell be conveened and for the same purpose he sent his Commissioners unto Zurik Zuinglius maintaineth before the Commissioners what he had taught and the Senate entreates the Bishop to call a Synode and there let the learned examine and declare what the people should believe Then Zuinglius wrote of himself unto Myconius saying I have given up myself unto God and do wait all evill both from Church-men and laity praying for this one thing from Christ that he will enable me to suffer with a couragious heart and as he pleaseth either break me or preserve mee who am a pot in his hand If they shall excommunicate mee I will think on the very learned and godly Hilarius that was exiled from France into Africa and on Lucius who being beaten from Rome was brought again with great glory not that I compare my self unto them but I will comfort my self by their example which were better and suffered worse and if it were expedient to rejoice in any thing I would rejoice to suffer reproach for the name of Christ Abr. Schultet The same author saith The first Nation that was enlightned by the Gospell was East Friseland where the Prince Edsard reading diligently Luther's books and thereby receiving the light of knowledge did forsake the rites of superstition and permittes these books to be sold read yea by his example and exhortation did encourage the Nobility of the Land to read them and others also who could understand The first preachers there were Henry Brune unto the Auriaci Lubbert Cant at Leer Jo. Steven at Norda Jo. Sculto at Wenera albeit afterwards he fell away but the most eminent was George Aportan at Embden He had been a Monk at Zwoll and the Prince made choise of him to be Tutor unto his children then giving himself to search the truth he was ready to communicate unto others what God gave him to understand and at last became Preacher of Embden the priests oppose him but by permission of the Prince he preached in the open fields and afterwards he was brought by the people into the Church Bernard Campius maintaining him with a guard lest the priests or their followers should have made any disturbance Herman Henriks one of the Priests forsook the idolatry and became his Collegue the other priests were by degrees put from the altars some went to other places and they who stayd had liberty to exercise their blind devotion within the Cloister of the Franciscans The Prince did presse none but he did most aide those who were for the Reformation and the superstition had place within private walls
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
the next yeare they were both put out by the Vicar of Spira and Bucer went to Strawsburgh In the country of Greichga by the river Neccan many towns received preachers Henry Sutphan an Augustinian having escaped from the hands of the Inquisitours in Antwerp went to Breme and preached in S. Ansgarie's Church which the Chanons had left because a man had been killed in it The Clergy seeing the people following his preaching did complain unto the Magistrates and then unto the Bishop but Sutphan defends his doctrine by authority of the Scriptures and promised to surcease if they shall convince him of errour So the Magistrates maintained him The light of the Gospell went a long to Magdeburgh Stetin Sund in Pomer to Riga Derbat and Reval in Liveland to Scaphusen Berna S. Gall in Helvetia to Dantsick Vienna Ulma Wila Creilsheim Cothuse Arnstat c. From Delph in Holland Friderik Canirm wrote unto Caspar Hedio then in Mentz saying The adversaries do attempt much by their mandates letters and messages but God infatuateth the Counsell of Achitophel and it comes to passe that Monte parturiente nascatur ridiculus mus this I know that if we had liberty to preach in publick the Monks which are bitter against the truth would turn to nothing for their credite is gone already by a few preachings in the Schoole But we must patiently wait upon the will and good pleasure of the Lord who when he seeth that we are so earnest doth purposely delay to help lest we sacrifice unto our nets and take the praise unto ourselves if every thing went on smoothly He hath respect not only of them which are to be called that they may be brought unto grace but likewise of them that are called that they may continue in grace but when he shall see us giving over or despairing of salvation unto Israel and to be altogether doubtfull then that he alone may be seen to work on the earth he will help his Church unexpectedly that unto him alone may be praise and glory Amen I am very sorry that Erasmus becomes colder dayly and so far as I can judge he retraits indirectly what he did seem to have written and spoken freely and I perceive his childish fear in respecting the honour of men more then of God And there bee many such Nicodemuses with us but certainly they would stand more stoutly if the glory of Christ who only doth strengthen weak consciences were publickly preached Abr. Schultet Annâl 15. In that summer Luther published the New Testament in the Dutch Opposition by others language and a book against the falsely named Order of Bishops there he accuseth them for condemning and persecuting the truth of the Gospell howbeit when he had so oft provoked them to dispute they could neither oppugne the doctrine of the Gospell nor defend their Popish errours He telleth that they will not come to speed with their tyranny for he regardeth not the Papall curse nor the Cesarean edicts that for them he will not forsake the profession of truth but the rather shall it spread through the world and he endeavours to do it the more heartily because that they rage so cruelly neither shall the Gospell fail albeit he were killed but God will punish them grievously if they will continue in their fury When the bb abbots and Monks heard of this book and of the Dutch New Testament they were the more enraged and sought by all meanes they could to have Luthers books burnt and in some places they prevailed as in Wittembergh Ferdinand the Emperours brother the lawfull Duke being exiled put in execution the Edict of Worms and in November put many to death As also Henry Duke of Brunswike George Duke of Saxony and Philip Bishop of Frisinga Naumburgh were violent against all having any of Luthers books Likewise Erasmus sent a Letter unto Jodoc President of the Senate of Mechline dated Basil prid Jd. Jul. An. 1522. saying Here and there I have turned away partly by my words and partly by epistles many from Luther's faction nor doth any thing so much discourage the Lutheran affections as that I have declared plainly by my divulged books that I do cleave unto the Romane Pope and do disallow Luthers business Scultet writes that Pope Hadrian had exhorted Erasmus to employ his pen against Luther XVI We have heard before in part what Pope Hadrian had written The Diet at Norenhergh An. 1522 1523. unto the Diet of the Germane Princes at Norinbergh in November An. 1522 now hear their answer they say unto the Legate They had with all reverence read the Popes Brieve and heard his commands against the Lutherans they give God thanks that his Blessednesse was come into that See and unto him they wish all happiness And after they had spoken of their unanimity to joyn in war against the Turk they say they are ready to execute the ordinances against the Lutherans and to root out all errours but for weighty causes they had delayed because many had understood by Luthers books how Germany was oppressed many and grievous waies by the Court of Rome and if they had attempted to execute that Edict many would have thought that they were confirming all these vexations and thence had certainly a popular tumult arisen even open rebellion and Civill warr wherefore in such difficulties it were safer to use softer cures and seing the Legate had confessed in the name of the Pope that sin was the cause of all those miseries and he promised to Reforme the court of Rome and if these abuses be not amended and the grievances removed with others which the Princes will now propound it is impossible to calme the present broils or to settle peace again Especially seing Germany had consented unto the paiment of Annates expressely on condition that they should have been employed in warrs against the Turks and these have been payed for many years and never applied unto that use they entreat that the Romane Court would permit that money be brought in to the Emperiall Chamber for that use And where he craves their Counsell for healling the present and imminent maladies they think they have not to do with Luther alone but to root up many vices that are festered by long custom and which some through imprudence and others through impudence do defend therefore they see not a more expedient and efficacious way then if a godly and free Councell be called with the Emperours consent in some convenient part of Germany so soon as possible and at farthest within a year and there must it be lawfull unto all both laick and Ecclesiasticall persons to advise and pronounce freely without danger of any oath or former tye but so far as is expedient for the glory of God and the salvation of souls c. The Legate replieth That excuse of delaying the Edict is but weak for albeit it may seem that scandals might have arisen yet evill things may not be
Brethren and did conferre in the doctrin of faith of them he writes unto Nicol. Hausman to 2. epist pag. 167. saying Pighardi judge so of the sacrament that Christ is not bodily under the bread as some say they have seen blood and the babe there ..... but spritually or sacramentally that is he that receives the bread visibly verily receives naturally the blood of him which is at the right hand of the Father but receives it invisibly I can not blame them more for this And that they do not worship the bread they say it is for the same cause that he is not there visibly as we speak of seeing but invisibly and he is at the right hand of the Fathet Here is the Bohemians their judgement and Luthers approbation thereof Then Ab. Schultet in Annal. ad Ann. 1524. shewes that when Andrew Carolstad was still at Wittembergh he was scandalised at some words of Luther who said Christ is in the bread of the Supper tantus quantus in cruce pependisset so bigg as he did hang up on the cross and that this was an occasion of alienation of their minds We have seen other causes of their schisme On August 22. Luther preached at Jena against the fanaticall spirits of Anabaptists pretending revelations and at that time he said Of the same Spirit are the breakers of images and Sacramentaries Carolstad was present and took these words as spoken against him because he had noted and challenged Luther upon these former words After Sermon they meet in an Inn and in end Luther provoketh Carolstad to writ concerning that question of the Supper and so began that Sacramentary strife Luther hath written of that Conference at Jena one way Scultetus saith falsly and Martin Rheinhard preacher at Jena at that time hath writen of it another way Within two dayes Luther went to Orlamund where Carolstad was preacher at that time but he would not speak with Carolstad yet some of his hearers disputed with Luther and did maintain that what they had done in breaking down images was warranted by the word of God so that Luther went away being almost ashamed Not long after by the means of Luther and at command of John Frederik Duke of Saxony Carolstad was exiled out of Thuringia and so was Rheinhard who had written the Conferences at Jena and Orlamund Carolstad wrot Letters unto Orlamund these were read in a publick meeting and all the people did weep at the reading of them the subscription of the two Letters was this Andrew bodeynstein neither heard nor convicted yet exiled by Luther Bodenstein was his fathers sirname When Luther heares of this subscription he writes to Amsdorfius saying you see how I which should have been a Martyr am come so far to make martyres you can scarcely believe how largely this doctrine of Carolstad concerning the Sacrament hath spread Carolstad went to Basile and there he converseth with the Anabaptists only and set forth sixe little books concerning the Lords Supper Upon which occasion Erasmus wrote unto Henry Stromer 4 id Decembr saying Carolstad hath been here and scarcely did visite Oecolampade he hath set forth sixe little books the printers were imprisoned on the third day after at the command of the Magistrate especially because as I heare he teaches that in the sacrament the very body of Christ is not None can endure this for the vulgare sort are offended that God is taken from them as if God were in no place unless he be under that signe and the learned are moved by the words of holy Scripture and decrees of the Church This business will breed a huge tragedy when we have too many tragedies So far he The sum of Carolstad's doctrin concerning the Supper is The body of Christ neither is nor can bee eaten with the mouth but there is a celebration of the remembrance of his body broken for us and of his blood shed for us So he acknowledges a figurative speach in the words of institution and the word This he expoundes not of the bread but of the body as if the meaning must bee Take eat this bread in remembrance of mee for here is the body that was given for you He addeth there must be a trope necessarily lest we be forced to maintaine that the bread was crucified for us and that the Scripture commandeth us to eat his flesh which is false and that flesh profiteth which is also false and that his body is given and broken for us in the use of the Supper which is also false In the book which he called Of the un-Christian abuse of the bread and cup of the Lord he pleadeth against their errour which bid men seek remission of sin in the sacrament and he asserts that the Sacrament should be often celebrat to declare the Lords death and the annunciation of his death to flow from the remembrance of Christ and this remembrance to flow from the discerning of his broken body and shed blood and that the body is discerned and not the bread or the sacrament when we distinguish his body and blood from other bodies and bloods and that we then discern the body and blood of Christ when we consider that his body was broken for us and his blood was shed for us they who consider not these things are guilty of the body of the Lord even as the wicked men which killed him because such do eat of the bread of the Lord and drink of his cup Therefore a man should examin himself to wit whether he thinkes rightly upon the death of Christ and whether he be such as Christ would have him to bee He denieth also that the sacrament can be called an earnest or pledge of redemption by Christ because what is proper unto Christ and his Spirit should not be attributed unto the bread and wine and the Scripture saith not that consciences are quieted by the bread and wine but rather the Apostle commandeth that a man should first examin himself and then eat of that bread which examination were superfluous if one were made more sure of the remission of his sin by the Supper The Senate of Zurik were offended at the newness of this doctrine and therefore had forbidden the selling of these books But both Zuinglius and Oecolampade had spoken of a trope in the words of institution long before they knew how to make it cleare and thereupon Zuinglius in a Sermon exhorts the Magistrat to let the books pass and be read that so the victory of truth may be the more ingenuous and he said Carolstad was lyke unto a souldier which hath arms and a good mind to fight but hath not skill of arms and puts his helmet on his shoulder and takes his brestplate as a buckler in his hand .... so Carolstad is sensible of the truth but because he knowes not throughly the proper nature of tropes hee disposeth and places the words not in a right ordet Likewise Oecomlapade wrote unto severall friends
voice of another This Church makes not lawes without the word of God therefore unto traditions of men which have the tittle of the Church we are not tied if they agree not with God's word Only Christ hath satisfied for the sins of the world therefore if any say there is another way of salvation or of expiating sin he denieth Christ It can not be proved by testimony of Christ that the body and blood of Christ are received really and bodily The rite of the Masse where Christ is represented offered unto the Father for the living dead is contrary unto the Scripture and contumelious unto the sacrifice that Christ hath offered for us We may pray unto Christ only as the Mediatour and Advocate of mankind with the Father It is not found in Scripture that there is any place where souls are purged after this life therefore prayers and all these ceremonies and yearly exequies that are bestowed on the dead and the waxecandls and torches and such other things do help nothing It is contrary unto Senpture to set up images or statues for use of worship therefore if any such be in a Church they should be removed Marriage is not forbidden unto any sort of men but for eschuing fornication it is commanded and permitted by the holy Scriptures unto every one and unclean and filthy single life becomes the order of priests least of any men When these Letters were divulged the people of Lucern Vran Suik Unterwald Tugy Glarea Friburgh Soloturn write unto Bern exhorting them to cease from that purpose and to remember their league as for them they will send none thither nor suffer any to come I. bidem XXV Nevertheless the day is keeped at Bern. None of the bb came nor sent Deputies came from Basile Schafuse Zurick Abbecella Sangall Mulhâ—se and Rhaetia their nighbours as also from Strawsburgh Ulma Ausburgh Lindaw Constance and Isna Among these were Zwinglius Oecolampade Bucer Capito Blaurer c. Among the Opponents the chiese was Conrad Treger an Augustinian he would not bring his arguments from the Scripture and Presidents of the Dispute would not permitt any other authority because it was so ordered by the publication wherefore Treger went away On the 26 day of January Progresse of Reformation An. 1528. year 1528. the Dispute was ended and then altars images and masses were forbidden in Berne the day and year of Reformation was Marked with golden letters in a publick place for memoriall unto posterity The like Reformation was at Basile Erasmus writes of it in Epist ad Andr. Cruci Episc Plocens dated Friburgh An. 1529. thus No violence was used against any mans person or goods only they sought a Burgher-Master as a chief enemy of Reformation and he escaped in a boat they break down all images in the churches c. Erasmus was present and as he writes he did admire that whereas it had been reported how S. Francis had smote a man with madness for scorning his five wounds and other divâ—or Saints had revenged some reproaching words yet none of them all did at that time revenge the contempt of their images Pe. Soave saith They of Geneve and Constance and other nighbours followed the example of Berne as also Strawsburgh after a publick disputation makes an ordinance to forsake the Masse or at least to leave it untill the maintainers of it will prove that it can stand with the worship of God and this they did saith he albeit the Senate of the Empire at Spira had by their Messenger forbidden them as not belonging unto them nor unto the States of the Empire to make any innovation in Religion but only unto a General or National Councell Yea and Italy saith he when for the space of two years there had been no Court in Rome and all these calamities under which they were lying were thought to be the execution of Gods judgement for rhe abuses of that government did gladly hearken unto a Reformation and in their private houses namely at Fuenza within the Popes territory they did preach against the Romane Church and the number of these whom others did call Lutherans but they called themselves Evangelici did increase dayly XXVI In March An. 1529. was a Diet at Spira the bb and their party 1529. thought to have severed the Elector of Saxony from the Cities in contemplation of the variance in the question of the Sacrament but on the other side they did perceive the craft of their enemies and disappointed them Then Ferdinand excludes the Deputes of Strawsburgh from sitting in the Diet they protest that if they be displaced which is contrary to the law and custom they will beare no part of the common charges So they were restored ro their place After much debating in cause of religion at last it was decreed thus They who have observed the Emperours decree let them observe it untill the Generall Councel these who have departed and can not change again for feare of Sedition let them continue and change no more untill the Councel their doctrine which teach otherwise of the Lords Supper than the Church doth shall not be received nor shall the Masse be abolished nor in such places where this new doctrin is received shall any man be hindered to go unto the Masse if he please Ministers shall preach according to the interpretation received by the Church referring all disputable questions unto the Councell Let all States keep common peace neither any take the defense of another's subjects all under pain of forfeiture This Decree was opposed by John Duke of Saxony George Marques of Brandeburgh Ernest and Francis DD. of Luneburgh the Landgrave and Count of Anhalt Aprile 19. they protest that they are not obliged to obey this Decree because it is contrary unto a former at Spire where with consent of all parties every man had religion permitted freely untill a generall Councell and as that was enacted with common consent of all so it can not be violate without the consent of all and whereas there hath been dissension for religion it was declared in the Diet at Norinbergh who have heen the causers thereof both by confession of the Bishop of Rome and by the grievances of the Princes and States of the Empire and no redresse is as yet made of these grievances ...... and there fore they will answer for this their protest both openly before all men and unto the Emperour himself and in the mean time till a General or National Councel be called they will do nothing that shall deserve just reproof Unto this Protestation some Cities did subscribe namely Strawsburgh Norimbergh Ulme Constance Ruteling The beginning of the wood Protestants Winssem Mening Lindave Campedon Hailbrun Isna Wisseburg Norling and Sangall This was the originall of that title Protestants which afterwards became so famous The Emperour was then in Italy and was not content with this Protestation as neither with the meeting of the Protestants at
place it seemes not expedient to be in Italy but in Germany where the controversy is for the most part Nor thought they it reasonable to oblidge themselves by oath to observe the decrees absolutely for that is contrary unto Christian liberty unless they knew what were to be the forme of the Councel who were Moderatour especially that the party defendent were not Mederator whether the Acts were to be determined by tradition or by the holy Scripture alone Ibid. In the next year Pope Clemens died but by the providence of God thus the liberty of religion was confirmed by the Pope as well as by the Emperour XXX An. 1533. George Duke of Saxony banished out of Lipsia 1533. all who would not go to Masse Luther hearing of this ordinance wrote unto the Protestants there exhorting them to suffer death rather than do against conscience and he called Duke George an Apostle of Satan George accuseth Luther before the Elector not only that he had reviled him but had stirred his subjects unto rebellion The Elector chargeth Luther to make his clear purgation or he must suffer Luther publishes a book declaring that he had exhorted the Lipsianes not to resist their Prince but rather to suffer which concerneth not rebellion Jo. Sleidan commen lib. 9. That year Erasmus publisheth a treatise De amabili Ecclesiae concordia but this Neutrall forme pleaseth neither Papists nor Protestants and the next year Luther accuseth him that he did but mock religion and turn it all into doubts sporting himself with ambiguous words whereas religion requireth plainness and cleareness Osiand Epit. cent 16. lib. 2. c. 26. XXX The Franciscan Friers were in danger at Orleans An. 1534. upon A craft of the Franciscanes in France this occasion The Praetor's wife by testament willed that she should be buried without pompe here husband desirous to satisfy here will hath a care to bury her beside her father and grandfather in the cloister without shew and he gave unto the Monks sixe crowns they expected much more and therefore they divisea way to make up their losse they accuse the defunct of Lutheranisme and cause a young Monke go upon the roof of the Church in the night time and make a noise an exorcist adjureth the wicked spirit to declare what he is whether he be that lately damned soul and for what sinne The Monk was informed what to answer and how They take witnesses The fraud was tryed the Friers were imprisoned and the young monk revealeth all The King hearing this voweth to throw down the Monastery but fearing that it might be matter of joy unto the Lutherans he dismisseth them In November of the same year in Paris and other places of France even within the Kings palace about one time of the night were papers set up against the Masse and other points of religion Inquiry was made many were apprehended and racked and burnt in the next year King Francis excuseth King France writes unto the Protestants in Germany him to the Protestants assembled at Smalcald that seing they intended the destruction of the Commonwealth said he the Germanes should not blame him more than he did blame them for suppressing the bowres or Manzerianes and he having a purpose to revenge himself on the Emperour craves by the same Ambassade that the Protestantes would make a league with him for reformation of religion So he pretendeth and entreates them to send some Divines namely Melanthon to dispute with the Masters of Sorbon he said He knew certainly that many superstitions were creept into the Church by insufficiency of priests and the Pope assumeth too much authority how beit by mans law he is the highest of all bb yet not by Gods word the traditions of the Church may be altered as time requires and therefore he is desirous to hear reasoning that things amisse may be amended He said also Pope Julius had excommunicated King Lewes XII John King of Navarre because they held that the Pope hath not power to call a Councel without consent of Christian Princes and he had raised Monarchs against them offring their Kingdoms as a prey In end he concludes suting a league without the Emperour They answer Without the Emperour they could and would do nothing In this assembly the former league was continued for ten years and into it were received all who were willing to professe the Augustan Confession So that they were 15. Princes and 30 Cities Cownt de Nassow was also admitted Henry VIII sent thither requiring that they would not admitt a Councell which would not abolish the abuses of former times or would confirme the Popes power They also required of him that he would receive the Augustan Confession but that he would not do That year Vergerius the Popes Legate had gone unto all the Princes The policies of Vergerius in Germany severally shewing them that the Pope had called the Councel to conveen at Mantua They all gave him one answere that they would advise in their meeting at Smalcald and there they told him they hope that Caesar will not depart from his promise and decree that the Councel should be in Germany nor can they understand what it meaneth that the Pope promiseth to provide for the safety of them which shall assemble when they look back into former times nor how in the Councell the way of treating can be rightly ordered where he who hath so oft condemned them will have the power in his hand Nor can it be rightly called a Councel where the Pope and his priests command all but where men of all conditions in the Church even Seculares also have a like power Vergerius had also been with Luther at Wittembergh and said The Church of Rome made great account of him and were sory for the want of such a man who might do good in the service of God and the Church which two are inseparable and the court was ready to vouchsave him all favour it was displeasant unto them that former Popes had used such bitterness against him Nor had he who professeth not Divinity a purpose to dispute controversies with him but to shew him the weight of humane reason how expedient it were unto him to be reconciled unto the Church he may consider that doctrine of his was not heard before those 18 years and hath brought forth innumerable sects where of each accurseth another whence many tumults and broils have arisen and therefore it can not bee from God but he was singularly blown up with selve-love who would endanger all the world rather than not to vent his own opinions seing he had continued without sting of conscience the space of 35 years in that faith wherein he was baptized he should still mantaine it He may remember how Aeneas Sylvius was once addicted unto his own opinions and hardly attained unto a silly chanonry in Trent but when he changed his opinions he became a Bishop and then a Cardinal and lastly was Pope and
a Model of presbyterian gouvernment was drawn up and Elders were chosen again This was setled by consent of the Senate so that from the Sentence of the Presbytery it should not be lawfull either for Minister or people to recede Though both Senat and the people did agree thereunto as consonant unto Gods worde yet some not only of the people but even of the chief men did manifest their dislyke of it yea some Ministers which afterwards were found guilty of some wickednesses though they did not openly oppose it yet under hand they wrought against it pretending the example of other Churches where no excommunication was used and some cryed out that it would introduce again a Popish tyranny But he overcame these difficulties by shewing that not only the true doctrine but discipline also must be warranted by the Worde of God and that this hath the approbation of the most learned men of that age as Oecolampade Zuinglius Bucer Melanthon Capito c. which he proved out of their books and telling them that other Churches were not to be condemned which had not proceeded so far nor those Ministers which had found that their people needed not such censure and lastly shewing a vast difference between the Popish tyranny and the easy yoke of the Lord. So that at last the discipline was establisht Novemb. 20. 1541. Nevertheles some loose men would not be tied unto that Discipline but sought to break it especially in the year 1546 Amedius Perrin and ambitious man could not endure Caluins thunderings against his lasciviousness and began to discover what he and his associats had for a time been contriving The Senate took notice of him he held him silent a while but the contrived wickedness brake out more openly for one of the Senate blamed Caluin of falle doctrine The cause was heard before the Senate and that Senatour was condemned of slander and two Ministers which had set him on were conuicted of drunkenness and removed out of their places Caluin shews still that the life of Christianity consists not so much in profession of truth as in the practise of godliness Then Perrin and his associats do appeal from the Presbytery unto the Senate The Presbytery pleadeth their Constitutions agreeable unto Gods worde and setled by autority and therefore that their priviledges might not be infringed The Senate granteth that it should be so and because Perrin would not be ruled they depose him from his Captainship An. 1547. but the next year he was restored by the prevalency of his friends In the year 1552. one Berteler was suspended from the sacrament for sundry faults he craves that the Senate would absolve him Caluin in name of the Presbytery oppones shewing that the Magistrate should preserve and not destroy good discipline of the Church But the false calumnies of the adversary pretending that the Presbytery did encroach upon the authority of the Magistrate prevailed so that in the Common-Councel it was decreed that the last appeal ought to be unto the Senate who might absolve whom they thought fit So Berteler gote Letters of absolution confirmed with the publick seal Then Perrin and his associats hoped for one of two either that Caluin would not obey this mandate and so he would be oppressed by the people or els if he did obey it were easy to contemn the Presbytery and they might follow their licenciousness Caluin understood this but two dayes before the administration of the sacrament in September and in his Sermon when he had spoken much against the profaners of the sacrament said I following Chrysostome will rather suffer myself to be slain then this my hand shall reach the holy elements to those who have been judged contemners of God These words did so prevaile though the men were head strong that Perrin sent privatly unto Berteler and advised him not to obtrude himself upon the sacrament So it was peaceably administed through Gods mercy In the afternoon Caluin preached on Acts 20 where Paul took his leave of the Ephesians and professed that he would neither oppose nor teach others to oppose the Decree of the Magistrates and he exhorted the Congregation to continue in that Doctrine which they had received and seeing said he things are come to this passe give mee leave Brethren to use the words of the Apostle unto you I commend you to God and the words of his grace These words daunted the wicked wonderfully and prevailed much with them all The next day the Common-Counsel was assembled and the whole Presbytery entreated that they might be heard in giving reasons for abrogating the forenamed Act concerning the Appeal This was assented their mindes being much changed and it was decreed that the Act should be suspended and that the judgement of the four Helvetian Churches should be craved therein and in the mean time nothing should be done prejudiciall to the Lawes formerly established Thus the faction was diverted from Caluin but afterwards they sought to bring the storm on Farell who in these dayes came from Neocom into Geneva and in a Sermon sharply reproved the factious partly knowing the equity of the cause and partly relying upon his authority which he had formerly amongst them When he was gone that faction complained that he had done them wrong and procured that one was sent unto the Senate of Neocom to cause Farell appeare at a day appointed Farell came again to Geneva not without danger for that faction cryed out that he deserved to be thrown into the river An honest young man said to Perrin that Farell the common Father of the City should not be wronged and he with another Citizen took upon them to stand by Farell at the day of hearing His adversaties were astonished and of their own accord craved pardon So Farell was dismissed Then came answer from the four Helvetian Cities who unanimously confirmed the Ecclesiastical Policy as it had been before established Behold here what sort of men did oppose the Presbyterian Discipline to wit loose and ambitious men XLI Francis 2. King of France did maintain James Faber and his Persecution in France Printer against the Sobonists and he professed a desire of Reformation when he sought aleagve with the Protestants at Smalcald nevertheless he would not have the Pope to judge so of him and therefore he continued in persecuting them which were for Reformation Who can tell all the barbarities that were committed in France from the year 1538. untill the year 1589. yet for exampls sake we will touch some In that year 1538. Aprile 13. a young gentleman of Tolouse was burnt at Paris for eating eggs in Lent Remarkable was that horrible impiety An. 1545. against the Waldenses in Merindole Cabriers When those heard of the Reformation in Germany they were glade and sent for some preachers by whom they received clearer information and with more courage did avowe the faith of their ancestours They were delated for rebellion against the King and this
a small number of men we must set the decrees of the antient and general councels and judgement of the approved fathers and specially we should give place to the testimonies of Scripture being expounded by the interpretation of the Church lest hereticks brag and say They alone have the Worde of God As for the other point If those words This is my body have not so greata force as they sound and seem to have why are they repeated by all the three Evangelists and by Saint Paul why did not the later Evangelists or the Apostle expound these words as the Sacramentaries do this is the minde of the Testator which should not be reiected this was the mind of all the antient fathers that not only the bread is given but the very body of Christ really He concludes with those words I will yeeld unto your opinion of the Sacrament except yee pointing unto the Ministers think that Jesus Christ in his flesh is not in this world from the time of his ascension and that he hath some other body then that which is visible and except ye think he is otherwise in the sacrament then in the Word if ye think it all one to put on Christ in baptisme and to eat his body and drink his blood and briefly that he is so in heaven that he is not also on the earth and that he is otherwise in the sacrament then he is in a myre And then abjuring all those dangerous opinions he exhorts the King and Queen to maintain the antient faith and protested in the name of the Prelats that they would live and die in defence of that Doctrine which he had declared All the clergy came before the King and Cardinal Turnon in their name protested again This was the Confession of their faith which they would seal with their blood and which the King should embrace and if these who are separated will not subscribe the same they should not be heard but be bannished and they crave most earnestly that the King would so do The Ministers were afraid that the King would not admit them at another day and therefore was the more earnest that the King would be pleased to hear a reply presently but that could not be obtained By supplication they procured continuation of the Conference but in a more private place where were the King and Queen and king of Navar the Prelats twelve Ministers and a few others Beza declared what the Church is and distinguished it according to the twofold calling then he spake of the Notes of the Church and of the succession and calling of Pastors in ordinary calling he said three things are necessary examination election and imposition of hands and in extraordinary calling it is lawfull by Gods authority albeit one or two or all these conditions be wanting as for working of miracles it is not alwayes conjoined with extraordinary calling unless we will talk of things whereof we have no testimony Then he spoke of the authority of the Church and whether it may err and he shewed out of the Cardinals words that the Church may err in particular members and congregations As for the general Councel he said Men have not the more learning that they become Commissioners and many times the Prelats of sound judgement have been absent and they who should have been most sound have been most corrupt as Bernard complained in his time and therefore the authority of the Scriptures is above the authority of the Church for which cause Augustin wrote unto Maximin the Arrian that he will not obiect the councel of Nice nor will have the councel of Arimino obiected against him but let the Scriptures be Judge for both And yet we despise not the judgement of councels and fathers if they agree with the Scriptures but as Jerom writes the errours of the antiens should not be followed but the authority of the Scriptures may never be despised I feare said he that I have been too prolixe and therefore lest I give offense I will continue or leave off to speak of the sacrament as it shall please your Royal Majesties The Cardinal beckned unto Claud. Espensius a Sorbonist he said He oft had wondred how the Ministers had entred into the Church seing they neither entred ordinarily by ordinary authority and imposition of hands nor by any extraordinary way seeing they are not confirmed by working of miracles nor by express testimony of Scripture and therefore their Ministry is not lawfull From that he turned to speak of the sacrament at the command of the Cardinal Lorrain that he might bring the Ministers into controversy with the Germans as was said To the same purpose spake a white Monk of Sorbon Xainctius but more despite fully against the Ministers and to the offence of both parties Beza complained of his impertinency and did supplicate the Queen that she would provide against reviling words and digressions then he said Our Ministers were chosen and approved by our own Churches and so have two parts of ordinary calling and if imposition of hands be wanting unto any the calling is lawfull because these two are the substantials and the other is less principal And in so great confusion of all things in the Roman Church we would not seek imposition of hands from them whose vices superstition and false doctrine we disallow for they be open enemies unto the Trueth as the Prophets had not such enemies then as the Priests neither sought they confirmation of their offices unto which God had called them Neither are miracles necessary in extraordinary calling as is manifest by examples yea Paul in evidencing his calling speaks not of miracles that he had wrought but of the fruits of his preaching the which wee also may say of so many Nations and Provinces which have received the Gospel by our preaching nor can there be a greater confirmation of any Ministery seeing the power of God is manifest in us which neither imprisonment nor banishment nor fire could hinder Espenseus said Bring mee one example in those 1500. years like to yours All things said Beza are not written that have been done and however it hath been it followes not that our calling is not manifest enough and set forth from God in his due time He is not now bringing a new Gospel but restoring the old which was sufficiently confirmed before and now by a singular way he hath caused his light to shine He spake also of traditions but was oft interrupted by Xainctius and the Cardinal fearing that his incivility were checked by the Queen would end the controversy as if the question had been sufficiently cleared and the Sorbonists spoke as if the victory had been on their side Then the Cardinal said in the name of the Prelates that they would proceed no further unless the question of the Sacrament were handled and then he asks the Ministers Whether they do embrance the Augustan Confession Here he playd the fox for if they denied
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
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
of Christ by the Holy Ghost Which argument is like unto this God healeth by the power of nature therefore a Physician oâ— medicin help nothing thereunto Certainly only Christ worketh whole salvation in us and that not by the power of any other thing but by his only Spirit and nevertheless for the same effect in us he useth his word both visible in the sâ—craments and audible in the gospell and by them exhibiteth and bringeth remission of sins communion of himself and eternal life Zuingliâ—s did acknowledge this therefore when he denied that the sacraments give grace he understood the outward action of itself can do nothing to this purpose but all thing belonging to salvation is from the inward action of Christ and the sacraments are his instruments in some manner And it was Luther who first of all men did impugne this tenent of the School-men that the sacraments of themselves conferr grace without any good motion of ourselves and wihtou faith And so in this question Zuinglius did impugne what Luther taught not The same happened unto Oecolampade whom none doubteth to have been an excellent Divine if they read his works as he did read the Scriptures with singular modesty and reverence and was well acquainted with the fathers and did much esteem of them so he wrote very reverently and religiously of the sacraments howbeit he thought that Luther's wordes did import an impanation or local inclosing of Christs body and upon this account did impugne them for he writes so in his last dialogue when he would declare the difference The difference saith he is rather in the manner of the presence and absence then in the very presence and absence for none is so blunt to affirm that Christs body is every way absent or present Some hold that the Lords bread is the very body of Christ so that whosoever whether godly or ungodly do eat it they eat not only the bread and the sacrament but also the body of Christ bodily and let it down into the stomack But we speak against this and affirm that the element is not so honoured as that the most excellent of all creatures would unite himself into the same and natural substance of it or that he is so naturally contained in it that by it as a midle pipe grace is conveyed which the Holy Ghost gives unto believers and by the touch and tast of it even the ungodly do touch and eat the very body of Christ and are partakers of grace From those his words who may not see that Oecolampad impugneth three things only that the body of Christ is united with the bread into one and the same natural substance contained naturally in it and that by the touch or tast of bread all both godly and ungodly are partakers of grace But Luther did never affirm any of these albeit not a few did judge that those things were in the words which he did use in this purpose especially when he did deny any trope in the words This is my body I will also adioyn a whole epistle of Oecolampad where in he plainly avouches his faith concerning this point It is thus John Oecolampade unto N. a brother in Christ Grace and peace from God the Father I have need to be informed by thee my brother and thou comest unto mee and violently pressest mee unwilling to answer Is this thy tyranny tolerable and yet in Christ it is to be comported for it is friendly and brotherly and yet upon this condition that I may have the same power over thee and thou shalt impart unto mee thy judgement mutually when thou shalt receive mine Receive then plainly what I believe The sacramentall signes whereby the sacramentall promise concerning the remission of my sins that it may be more believed by my infirm conscience are not unto mee bread and wine for I who seek higher things make no reckoning what sort of bread and wine be given but I desire more admirable things and powerful to streng then my weak soul and those are no other but the very body and the very blood not the figure of the body and blood but the body that was given and suffered for my sins and which the Angels of heaven do enioy deliciously which Christ promised to give and did give to be meat not carnal but spiritual and the blood which flowed out of his body and was shed for my sins for that doth powerfully seal the promise of purging mee from all mine iniquity and for this I believe simply the words of Christ saying This is my body which shall be given for you and This is my blood of the new testament which is shed for you Whereby he testifieth that that body is a seal that sins are forgiuen unto him who believes and eates spiritually seing he suffered for this cause The word of Christ went first which the effect hath sealed by the holy seal I hunger and thirst for this bread and drink not that it as bodily meat may be converted into mee but that I may be turned into it and may become spiritual by spiritual meat that when I shall be in Christ Christ also abiding in mee to wit being received in the sacrament may by his grace work his own works that so I may be ready to obey all the members of Christ albeit it were to die for them as he died for mee and so I may be a true member in that his mysticall body not in the body of Antichrist because I desire not a portion with him but I desire to be a member of Christ though the lowest I can not speak more plainly take this in good part do with courage and trust in the Lord. Basile Aprile 19. By the providence of God saith Bucer this epistle is amongst the epistles of Zuinglius and Oecolampad which other ways were not happily published for in that book some epistles that were published in the first heat of the disputation came abroad again which annoy not so much the concorde of the Churches which the Lord gives at this time as the sincere and solid knowledge of those mysteries amongst not a few Moreover when I heard that those epistles were a printing and intended in a preface which might have been prefixed unto the work in name of some man in Basile to supply some things that were written in these epistles slenderly concerning the sacraments and therefore might offend many that the readers might understand how even that Church approves the right faith of the sacraments even as they had embraced it long ago and doth profess it soundly Some man the Lord forgive him caused the preface be published in my name And so when it is said in the beginning of the epistle When wee set forth those episâ—les many did judge that I had caused these epistles to be divulged and thence did inferr that I do not intend the agreement of the Churches in the doctrine of the sacrament And because at this time I can
with greater audience than ever he had before There the Earles Marshall Glencairn and others advise him to write unto the Regent an exhortation unto the hearing of Gods word He obeâ—etâ— them but it was in vain He is called by his flock at Frankford to return he goeth against the mind of many but promiseth to return if they abide constant in the trueth Then the Bishops summon him again for no-compearance they burn him in effigie at the cross of Edinburgh in July An. 1556. He wrote his appeal and caused it to be printed and directed it unto the Nobility and Commons of Scotland William harlaw preaches publickly in Edinburgh so did John Douglas a Carmelite and sometimes in Lieth Paul meffin preacheth ordinarily in Dundy and many leaving the Cloisters preach in all parts of the Country and the number of professors of Reformation was multiplied When the priests saw that they were much deserted they complain unto the Bishops and the Bishops judge it vain to summon these Preachers for heresy therefore they complain unto the Regent and accuse the Preachers of mutiny and sedition The Regent knew that the multitude of all sorts were earnest that way and saith It is safer to delay for a time all contrary course let the hereticks have some way and wee shall wait our opportunity Buchan Hist Lib. 16. V. After the death of King Henry followes a blessed Reformation in Publik Reformation in England under King Edward England for he had caused his young son Edward to be well instructed by Do. Cox and Edward L. Herford who then was called Protectour of England and Duke of Somerset both loved the Reformation and did his endeavour that the true light of the Gospell might shine everywhere He had a good helper Tho. Cranmer archb of Canterbury The King also was of singulare gifts above his age one of the rarest Princes that had been in many ages yea it is doubted if ever he had an equall in prudence besides his knowledge of Sciences and languages Greek Latine and French So he as another Josias purgeth the temple of the Lord from Popish idolatry and false invocation and would have brought it to greater perfection if time and life had answered unto his godly purpose It may be easily conceived how difficult it was to Reform all things at the first when the greatest part of the Privy Counsell of the Bishops and Nobility were open or close Papists but his purpose was not to leave one hooâ—e of the Romish Beast and did forbid that the Masse should be permitted unto his sister In â— is first year by authority of Parliament the sacrament of the Lords supper was administred unto the people with both elements and Cranmer did translate and in some measure purge the Missal and Breviary In the second year that book under the name The book of common prayer and administration of Sacraments was by act of Parliament to be used in all churches and chappells and that none practize nor speak against it nor any part of it Providing also that they who are acquainted with other languages may use that which they understand best in chappells but not in parish-churches In this third year an Act was made against all books called Antiphoners Missals grailes processionals manuals legends pies portuisses paimers and other books whatsoever used before for service in the Church of England in English or Latine other than were then or after shal be set forth by the King Item against all images of stone timber alabaster or earth graven carved or painted in any church or chappell except only images or pictures upon any tombe for monument only of any person which had been of good reputation The book of Common prayer was some what amended in the year 1552. He put the Popish Bishops and priests to silence and removed them from their Benefices Boâ—er Bishop of London was removed and for contumacy was condemned to perpetuall prison in the Tower and Do. Ridley became Bishop of London Gardener was deposed from Winchester c. But he killed none yea when the Counsell would persuade him to burn a woman Joan butâ—her he said What will yee send her quick to the Devill in her errours When the Reformation was first intended a generall Visitation of the Bishopricks was made by certaine prudent and learned men which were appointed Commissioners for severall Diocies and unto every Company two or three preachers were adjoined to preach at every Session and dehort the people from their wonted superstition and inform them in the trueth And that they might proceed the more orderly in their Commâ—ssions or visitations 32 persons as in the time of King Henry VIII were appointed to prescribe certain instructions and orders of Visitation The troubles in Germany at that time did contribute by the gracious providence of God to the furtherance of the Gospell in England Tho. Cranmer by Letters brought Martin Bucer Paul Fagius Peter Martyr and other learned men in the year 1548 and 1549 their coming was most acceptable unto the King country Fagius an expert Hebrician and Bucer were sent to be Doctors in Cambridge and Martyr was designed Reader of Divinity in Oxford But as Theod. Beza in â—esp ad Fr. Balduin Vol. 1. Tractat. Pag. 322 edit An. 1570. hath observed in epist Buceri daâ—ed Cantabrig Januar. 12 An. 1550 concerning the purity of rites the advice of no forreiner was sought what they could do they did not fail both by word and write to advise the people to chuse good Pastours and to endeavour more purity both in doctrine and rites but some through mans wisdom and vanishing thoughts would glue God and Belial with the leaven of Antichrist And John à Lasco a Polonian was then a preacher of a Dutch congregation in London he in his preface before his book de Ecclesiastico ordine saith That most holy King was desirous to have the whole Religion so reformed throughout aâ—â— the king â—om that he was carefull of no other thing almost but because some Lawes of the country were in the way that the publick rites of Divine worship especially which had been in use under Popery could not be purged out as the King himself would and I was instant for the forrein Churches it pleased them at last that the publick rites should be purged out of the English churches by degrees so soon as they could by the lawes and in the mean time forreiners which in this respect were not so tied unto these lawes of the Country should order their churches freely and without any respect unto the rites of tâ—e Country if their doctrin were only Apostolicall for so it may come to passe that the English churches also might be moved by unanimous consent of the Estates to embrace the Apostolical purity and some tooke tâ— is so ill that they did strive against the Kâ— purpose So far he yea they did so strive and were so malicious that they did accuse the Duke of
God and triall thereof of whom wee have experience that they do minister truly according to the institution of our Saviour And now Madam the Bishop of Santandrews by the corrupt Counsell of most wicked and ungodly persons hath given forth his letters of summons against our Ministers to compear in Santandrews or otherwhere such day as he hath appointed in his letters the copy whereof being required was refused to underly the most corrupt â—udgement of them whose Counsell in this cause he doth most follow And knowing how dangerous a thing it is to enter under the judgement of enemies wee can not suffer them to enter under their hands nor to compeare before them unless they be accompanied with such as may be able to defend them from the violence and tyranny where of wee have now experience But to stop all tumults and other inconvenients that may thereby occurre wee most humbly offer ourselves and Ministers to come before your Grace and Counsell to abide tryall in all things that they have to lay unto the charge of us and our ministers according to the word of God Beseeching your Grace as you ought of duty and as you are placed of God above his people take our cause or rather the cause of God to be tryed most justly according to the holy Scriptures before yourself and put inhibition to the said Bishop to proceed further untill tryall be taken as said is Unto the which your Gr. shall find us at all times ready as shall please you to command and your Gr. good answer wee most humbly beseech Another step of the first publik Reformation in Scotland This supplication had no answer as they did expect Then the Counsell conveening they did agree to hazard their lives and estates in advancing the cause of Religion and after deliberation what were fittest first to do they conclude these articles 1. that in all parishes the Curate should be caused to read the prayers and Lessons of the old and new Testam on sundays and festivall days conform to the book of Common prayers and if the Curate be not qualified or refuse another shall be chosen to do the same 2. preaching and interpretation of Scriptures shall be used only in private houses after a quiet manner untill God shall move the Queen to grant further liberty It was performed accordingly in many towns and parishes to the great offense of the clergy who complain unto the Regent and were answered that it is no fit time to enter into these matters but ere long she wil find occasion to put order unto them Archbald Earle of Argile had been in the Councell at the making of these Acts and the Bishop of Santandrews sent a letter unto him shewing the perill whereinto he casts himself by that open defection from the Church willing him to rid himself of that defamed and perjured Apostat John douglas whom the Earle had chosen to be his Minister and offering to provide unto him a learned and wise Preacher for whom he would lay his soule in pawne that he shall teach no other but true doctrine and agreeable to the Catholick faith The Earle answered he feared no perill to himself nor his house having resolved to live in obedience to his Prince and to serve God alâ—well as he could according to his word as for the alledged defection seing it hath pleased God to open his eies and give him the knowledge of his truth which he takes as a token of his favour he will not forsake it for fear of any inconvenients and that man he had named he had heard him teach the doctrin of Christ condemne idolatry adultery fornication and the like vices as he is ready to give account whensoever he shal he cited but to call him defamed and perjured there was no reason seing he was not declared to be such by any Sentence and if formerly he had taken any unlawfull oath he had done much better in forsaking it than if he had observed it and whereas he had profered unto him some learned man he gave him thanks seing is so great necessity of labourers in the Lord's harvest but he understood his meaning and minded not to be led with such teachers In end he wished he would not beginne the battell with him whereof the event may be doubtfull but that he knew God is God and shall bee still whatsoever the craft of man can work or devise The Bishop receiving this answer communicates it unto the chief of the clergy who began to think upon other defenses and they summon some Ministers to compear at Edinburgh the 20 of July especially Paul meffan Preacher 〈…〉 So many people did conveen that the Bishops thought best â—â—â—delay all process except that they condemned the absents and summoned them to compear on September 1. with promise of pardon if they will recant their errours Buchan hist lib. 16. The feast of S. Giles was then approaching for the custom was on Septemb. 1. to carry the image of their Paâ—â—â—â—-Saint through the town with drums trumpets and other musicall instruments and to envite nighbours unto feasting and great drinking At that time the Clergy did entreat the Regent to honour the solemnity with her presence and she fearing some tumult consents to accompany the procession but when the time of solemnity was come the image could not be found This made a stay till another little image was brought from the Gray Friâ—rs the people in mockery called it young S. Giles They go-on with this and the Regent went with them till the procession was nigh ended So soon as she went to dinner some young men drew neer making shew to help the bearers and perceiving by the motion the image was fixed to the Fertor they threw all to the ground then taking the image by the heels they dash it against the stones untill they break it into pieces the priests and friers runne away to make shew of violence but when no danger did appeare they come to the striet again And albeit the clergy were out of all hope to stand yet to put the fairest face on their condition they conveen and delay their censuring untill November 7. In the mean time who were most foreward for Reformation went through out the Shires exhorting all men to take the Reformation to heart and that they would not suffer themselves nor friends to be oppressed by a few priests and assuring them of victory if the cause be handled legally or if violence be vsed they shall not be inferiour Vnto so many who were willing they offered a bonde to subscribe which they had drawn up conforme to the act of the Councell The subscribers were called The Congregation which name became more famous In November a Parliament for articles of the marriage betwixt Francis Daulphin of France and Queen Mary was to be conveened then they knowing by the return of the subscriptions that the Countrie for the most part was enclined that way resolve to make
his subiects to murder and torment the Israelites and most cruelly to persecute their lifes but was their obedience blind rage it â—hould be called excusable before God The vniversall plague doth plainly declare that the wicked Commander and they which obeyed were a like guilty before God And if the exemple of Pharao shall be reiected because he was an ethnick then consider the facts of Saul he was a King aâ—ointed of God appointed to reigne over his people he commanded to persecute David because as he alledged David was a traitour and usuper of the Crown and also commanded Abimelech the hiepriest and his fellowes to be slain but did God approve any part of this obedience evident it is he did not And think yee that God will approve in you that which he did condem in others be not deceived with God is not such partiality If yee obey the uniust commands of wicked rulers yee shall suffer Gods vengeance and just punishment with them And therefore as yee tender your own salvation wee most earnestly require of you moderation and that yee stay yourselves and the fury of others from persecuting us till our cause be tried in open and lawfull Judgement And now to you which are persuaded of the justice of our cause who somtimes have professed Christ Jesus with us and also have exhorted us unto this enterprise and yet have left us in our extream necessity at least look thorow your fingers in this our trouble as if the matter appertained not unto you wee say that unless all fear and wordly respect set aside yee join yourselves with us that as of God yee are reputed Traitours so yee shall yee be excommunicated from our society and from all participation with us in the administration of sacraments the glory of this Victory which God shall give to his Church yea even in the eies of men shall not be appertain unto you but the fearfull judgement that apprehended Ananias and his wife Saphira shall apprehend you and your posterity Yee may perchance contemn and despise the excommunication of the Church now by Gods mighty power erected among us as a thing of no force yet wee doubt nothing but that our Church and the true Ministers of the same have the same power which our Master Christ Jesus granted unto his Apostles in these words Whose sins yee forgive shall be forgiven and whose yee retain shall be retained and that because they preach and we believe the same doctrine which is contained in his most blessed Worde and therefore excep yee will contem Christ Jesus yee neither can despise our threatning nor refuse us calling for our just defence By your fainting and by retracting your support the enemies are encouraged and think that they shall find no resistance in which point God willing they shall be deceived for if they were ten thousand and wee bu one thousand they shall not murder the least of our brethren but wee God assisting us shall first commit our lifes into the hands of God for their defense But that shall aggravate your condemnation for yee declare yourselves tratiors to the truth once professed and murderers of us and of our brethren from whom yee withdraw your dutifull and promised support whom your only presence in mans judgement might preserve from this danger For our enemies look not to the power of God but to the power and strength of man when the number is mean to resist them then rage they as bloody wolves but a party equall or able to resist them by appearance doth bridle their fury Examin your own consciences and weigh that sentence of our Master Christ Jesus saying Whosoever denieth mee or is ashamed of mee before men I shall deny him before my Father Now is the day of his Battell in this realm if yee deny us your brethren suffering for his Name sake yee do also deny Him as he witnesseth in these words Whatsoever yee did to any of these little ones yee did that to mee and what yee did not to one of these litle ones that yee did not to mee If these sentences be true as concerning meat drink cloathes and such things appertaining unto the body shall they not also be true in the things appertaining to the preservation of the life 's of thousands whose blood is now sought for profession of Christ Jesus And thus shortly wee leave you who somâ—imes have professed Christ Jesus with us to the examination of your own consciences And yet once again of you who being blinded by superstition do persecute us Wee require modetation till our cause may be tried which if yee will not grant unto us for Gods cause yet wee dâ—sire you to have respect to the preservation of our common country which wee can not sooner betray into the hands of strangers than that one of us destroy and murder another Consider our petitions and call for the Spirit of righteous judgement When these Letters were divulged some began to aske Whether they might in conscience fight against such as offered due obedience unto Authority and required nothing but liberty of conscience and that their Religion and facts be tryed by the Word of God The Letters were carried quickly unto Kyle and Cuningham where the professours did conveen at Craiggy and after some dubious reasonings Alexander Earle of Glencairn said Let every man serve his conscience I wil by Gods grace see my brethren at Perth yea albeit never a man will accompany mee I will go albeit I had but a Pik upon my shoulder for I had rather die with that companie then live after them Then others were so encouraged that all went with him and when the Lion-herault in his coat of armes commanded all men under pain of treason to return to their own houses By publick sound of trumpet at Glascow not one man obeyed the charge Because it was known that the Prelats and their party dâ—d suppress their petitions so far as they could and did kindle the rage of al men against them it was thought expedient to write a Declaration unto them in this form To the generation of Antichrist the pestilent Prelats and their shavelings within Scotland The congregation of Christ Jesus saith To the end that yee shall not be abused thinking to escape just punishment after To the Bishops that yee in your blind fury have caused the blood of many to be shed This wee notify and declare unto you that if yee proceed in your malicious cruelty yee shall be dealt with all wheresoever yee shall be apprehended as murderers and open enimies to God and unto mankind and therefore betimes cease from your blind rage Remove first from yourselves your bands of bloody men of warr and reform yourselves to a more quiet life and then mitigate yee the Authority which without crime committed on our part yee have enflammed against us Or els be yee assured that with the same measure that yee have measured against us and yet intend
the children joyn themselves together apprehend the father take the sword or what other weapon from him and finally bind his hands and keep him in prison till that his phrenzy be overpast thinke yee Madam that the children do any wrong or that God will be offended with them that have stayd their father from committing wickednes It is so with Princes that would murther the children of God that are subiect unto them Their blind Zeal is but a mad phrenzy therefore to take the sword from them to bind their hands and to cast them into prison till they be brought to a more sober mind is no disobedience against Princes but just obedience because it agreeth with the word of God At these words the Queen stood as it were amazed more than a quarter of an hour and then said Well I perceive that my subiects shall only obey you and not mee they shall do what they list and not what I command and so I must be subject unto them and not they unto mee Knox answereth God forbid that ever I take upon mee to command any to obey mee or yet to set subiects at liberty to do what pleaseth them but my travell is that both Princes subiects obey God and think not Madam that wrong is done unto you when you are willed to be subject unto God for it is He that subiecteth people under Princes and causeth obedience to be given unto them yea God craves of Kings that they be as nursing fathers to the Church and commands Queens to be Nurses unto his people and this subiecton unto God and nourishing his troubled Church is the greatest dignity tht flesh can have upon the face of the earth for it shall carry them to everlasting glory The Queen said Yea but yee dre not the Church that I will nourish I will defend the Church of Rome for I think it is the true Church of God Knox ans your will Madam is not reason nor doth your thought make that Roman harlot to be the immaculate spouse of Jesus Christ and wonder not Madam that I call Rome an harlot for that Church is altogether polluted with all kind of spirituall fornication both in doctrine and in manners yea I offer myself further to prove that the Church of the Jewes when they manifestly denied the Son of God was not so far degenerated from the ordinances and statutes which God gave by Moses Aaron unto his people as the Church of Rome is declined and more than 500. years hath declined from that purity of Religion which the Apostles taught and planted The Queen said My conscience is not so Knox ans Madam conscience requires knowledge and I feare of right knowledge you have but little The Queen saith I have both heard and read Knox saith Madam so did the Jewes which crucified Christ Jesus read both the Law and the prophets and heard the same interpreted after their manner Have yee heard any teach but such as the Pope and his Cardinals have allowed and you may be assured they will speak nothing to offend their own State The Queen said yee interpret the Scriptures in one manner and they in another whom shall I believe who shall be Judge Knox ans Believe God that speakes plainly in his word and further than the word teaches you yee shall neither believe the one nor the other The word of God is plain in itself and if there appeare any obscurity in one place the Holy Ghost who never is contrary to himselfe explaines the same more clearly in others places So that there can remain no doubt but unto such as obstinatly will remain ignorant And now Madam to take one of the chief points which this day is in controversy betwixt the Papists and us for example They alleadge and boldy have affirmed that the Masse is the ordinance of God and the institution of Jesus Christ and a sacrifice for the quick and the dead Wee deny both the one and the other and affirm that the Masse as it is now used is nothing but the invention of man and therefore it is abomination before God and no sacrifice that God ever commanded Now Madam who shall judge betwixt us two thus contending it is not reason that either of us be further believed than we are able to prove by unsuspect witnessing Let them lay down the book of God and by plain words prove their affirmatives and we shall give unto them the plea granted But so long as they are bold to affirm and prove nothing we must say albeit all the world believe them yet they believe not God but do receive the lies of men for the trueth of God What our Master Christ Jesus did we know by his Evangelists what the Priests do at the Masse the world seeth Now doth not the Word of God plainly assure us that Christ Jesus neither said Masse nor commanded to say it at his last Supper seing no such thing as the Masse is mentioned in the wholl Scriptures The Queen said You are too hard for mee but if they were here whom I have heard they would answer you Knox ans Would God the learnedst Papist in Europe and he that you would best believe were present with your Majesty to sustain the argument and that you would abide patiently to hear the argument reasoned to the end for then I doubt not but you should hear the vanity of the Papisticall Religion and how small ground it hath within the word of God The Queen said Well you may perchance get that sooner than you believe Knox said Assuredly if ever I get that I get it sooner than I believe for the ignorant Papist can not patiently reason and the learned and erafty Papist will never come in your audience Madam to have the ground of their Religion searched out for they know they are not able to maintain any argument except by fire sword and their own Lawes be judges The Queen said So say you and I believe it hath been to this day John ans How oft have the Papists in this and other realms been required to conference and yet could it never be obtained unless themselves were admitted for Judges and therefore I must say again that they dare never dispute but where themselves are both Judges and party and when you shall let mee see the contrary I shall grant my self deceived in that point At departing Iohn said I pray God Madam that you may be as blessed within the Commonwealth of Scotland if it be the pleasure of God as ever Debora was in the Common wealth of Israel Of this long conference whereof we only touch a part were diverse opinions the Papists grudged and feared what they needed not The godly reioiced thinking that at least She would have heard the preaching but they were utterly deceived for She continued in her Massing and quickly mocked all exhortation The Histo of Reforma lib 4. XIIII In Edinburgh it was the custom that when the
your Ma. that all affection set aside you declare yourself so upright in this case that ye may give evident demonstration to all your subjects that the fear of God joyned with the love of common tranquillity hath the principall seat in your Majestics heart This further Madam in conscience we speak that as your Ma. in Gods name doth crave of us obedience which to render in all things lawfull we are most willing So in the same name do we the wholl professors of Christs Evangell within this your Mas. realm crave of you and of your Counsell sharp punishment of this crime And for performance thereof that without delay the principal actors of this hainous crime and the persuaders of this publick villany may be called before the Chief Justice of this realm to suffer an assise and to be punished according to the lawes of the same and your Majesties answer most humbly we beseech This supplication was presented by sundry Gentle-men Some Courtiers ask Who dare avowe this The Lord Lindsay answered A thousand Gentlemen within Edinburgh Others advise the Queen to give a gentle answer till the Convention were dissolved And so the Queen said Her uncle is a stranger and hath a young company with him but she shall put such order unto him and all others that heereafter they shall have no occasion to complain The Histor. of the Reformat libr. 4. Two assemblies An. 1562. XV. In Juny 1562. The assembly gives order to draw up a Supplication unto the Queen for abolishing the Masse and other superstitious rites of the Roman Religion for inflicting punishment against blasphemy contempt of the word profanation of the sacraments the violation of the sabbath adultery fornication and such other vices that are condemned by Gods word and the lawes of the countrey have not taken notice of And it was petitioned that the actions of divorcement should either be remitted to the judgement of the Church or trusted to men of good knowledge and conversation And that Papists be excluded from places in Counsell and Session The draught of this Supplication was judged by the Courtiers to be tarte in some expressions and they took upon them to write another containing the same things but in a more acceptable phrase It was presented by the Superintendents of Lothian and Fife and when the Queen had read some of it she said Here are many faire words I can not tell what the hearts are And so for our painted oratory we were termed flatterers and dissemblers but we received no other answer Ibid. Spotswood saith Her answer was that she would do nothing in prejudice of the Religion she professed and hoped before a year were expired to have the Masse and Catholick profession restored through the whole Kingdom And thus she parted from them in choler In this assembly was appointed an Order of Visitation for regulating the Superintendents to wit for examination of Ministers lives and doctrine then of the elders And some were appointed to visite the Churches in the Shires where were no Superintendents as George Hay to Visite Carrick and Cunningham John Knox to visite Kile and Galloway c. Alexander Gordon Bishop of Galloway did professe the Reformed Religion and in this assembly petitioneth the Superintendency of Galloway It was denied unto him At that time the Abbot of Corsrainell sought disputation with John Knox it continued three daies at Maiboll the Abbot made choise of the matter to prove the sacrifice of the Masse especially from Melchisedek's offering as he alledged bread and wine unto God The Papists looked for a revolt in Religion and they would have had some occasion to brag of their disputation According to the appointment of the preceeding assembly the next conveenes at Edinburgh December 25. John Knox made the prayer for assistance of Gods Spirit In the 2. and 3. Sessions Superintendents and then Ministers were removed and censured severally Complaints were made that Churches want Ministers Ministers had not stipends wicked men were permitted to be Schoolmasters idolatry was erected in sundry parts of the Nation For redress of this last some said A new Supplication should be presented unto the Queen Others said What answer was given to the former One in name of the Queen said It is well knowen what troubles have occurred since the last Assembly The Queen visiting the North was troubled by the Gordons and the Earle was killed at Coriechy and therefore it is no wonder though the Queen hath not answered but before the Parliament in May they doubt not but such order shall be taken as they all shall have occasion of contentement This satisfied the assembly for that time The Lord Controller required the Commissioners of Burghs to declare by word or writ what course they would take for entertaiment of their Ministers Decemb. 29. inhibition is made to all serving in the Ministry which have entred being slaunderous before in doctrine and have not satisfied the Church and which have not been presented by the people unto the Superintendent and he after tryall had not appointed them unto their charge And this Act to have strength aswell against them that are called Bishops as others pretending to any Ministry within the Church Decemb. 30. the assembly gives power to every Superintendent within his own bounds in their Synodall assembly and with consent of the greater part of Ministers and elders to transport Ministers from one Church to another and ordaines the Minister so decerned to obey And ordaines the Superintendents to hold their Synods twice in the year to wit in Aprile and October Commission is given to the Superintendents of Anguise Lothian Glascow and Fife with Da. forrest to travell with the Lords of Secret Counsell concerning the causes that should come in judgement of the Church and what order of execution shall be taken therein Ordaines the communion to be ministred four times in the year within burghes and twice yearly in the Landward Also that uniformity shall bee kept in the ministration of the Sacraments and solemnisation of marriage and burialls according to the book of Geneva By this book is meaned that book called The common order which was conform to the English Church in Geneve and was usually printed before the Psalmes in Meeter Likewise a slaunder was raised upon Paul Meffan Minister at Jedburgh commission was given to John Knox and certain Elders of Edinburgh to go into that town and try the slaunder and report the truth unto the Session of the Church of Edinburgh to whom with the assistance of the Superintendent of Lothian commission is given to decern therein His woman-servant had brought forth a child and would not tell who was the father of it but said She was forced in an eevening and knew not by whom The Matter could hardly be tryed but at last the womans brother was brought to examination and Paul seeing that though before he had alwayes denied the fact yet then fled so taking the crime upon him
equal in the thing signified or diverse in visible signes and the same in the intelligible signification those were promissory and these are demonstrative or as others speak the old were prenuntiative and the new are contestative Therefore it is not expedient to put that in a Decree Others said The opinion of the Lutherans and Zuinglians must be condemned without descending into particulares seing they say there is no difference but in rites and no other difference hath been shewed Article 6 Immediatly after the sin of Adam the sacraments were instituted by God and by means of them grace was given The Dominicans would have this absolutly condemned The Scotists said It is probable because of the sacrifices and circumcision and if as Thomas saith children were saved before Christ by faith of their parents children now are in a worse estate seing the faith of parents availes not their children without baptism for Augustin holds if a parent were carrying his child to be baptised and the infant to die on the way this infant were condemned They all condemned the 7. and 8. articles In the sacrament grace is given unto him only who believes that his sins are remitted Grace is not alwayes given in the sacraments nor unto all in respect of the sacrament itself but when and where and to whom it pleaseth God The 9. article denying a character in a sacrament gave occasion of more talking Soto said It is grounded on holy Scripture and was ever held as an Apostolical Of the character of the sacrament tradition albeit the word character was not vsed by the Fathers Others said Gratian makes no mention of it and Scotus saith It is not necessary by the words of Scripture nor Fathers but only by authority of the Church this is vsual unto that Doctor by a kind of courtsy Then it was questioned What is a character where is it Some called it a quality and those were of four several opinions as there be so many sorts of qualities Some called it a spiritual power some an habite others a spiritual figure and others called it a metaphorical quality Others called it a relation Some said It is ensrationis No less variety was for the subiect of it some placed it in the essence of the soul some in the understanding some in the will and some in the tongue or hands Then how many sacraments have a character Some said Only three which are not iterated Others said That is probable but not necessary Others said It is a necessary article of faith because Innocentius 3. mentioneth it and it was so defined by the councell of Florence Article 10. All Christians of what soever sexe have equal power in the ministration of word and sacraments Albeit none VVho may administer hold this article so much as the Romish Church doth especially in baptism yet they condemned it as contrary unto Scripture to tradition and the use of the Church As also they condemned article 11. A bad Minister conferreth not a sacrament Article 10. Every pastor hath power at his pleasure to protract or contract or change the forms of the sacraments It was distinguished as having a double sense by formes may be understood the essential words as it is said A sacrament hath a sensible element for the matter and a word for form or may be understood the rites which include some things not necessary but decent In the first sense they made a canon condemning the article and for the other they made another canon that albeit accidental things admit mutation yet when a rite is received by publick authority or confirmed by common custom it should not be in every mans power to change it excep the Pope only Concerning article 3. of the Minister's intention they would not change from the councel of Florence holding the Minister's intention necessary But what Of the ministers intention intention The common opinion was Intention to do as the Church doth is sufficient Here arose a difficulty Because mens opinions are different in that What the Church is their intention to do as the Church doth might also be different Some said It might rather be said It is not different when one hath the same aime to do what was instituted by Christ and observed by the Church though a false Church be taken for the true if the rite be the same The Bishop of Minori said It is no difficulty among the Lutherans for the Minister's intention but it is otherwise amongst us holding that the sacrament gives grace and it seldom happeneth that grace is obtained by any other means surely little babes and many having but small understanding are saved no other way If a priest having the charge of 4. or 5000. souls were an infidel or hid hypocrite and had intention not to do as the Church doth it must follow that the children are damned and all penitents and communicants were without fruit Neither is it sufficient to say Faith suppleeth the defect because faith suppleeth nothing to the children according to our doctrine neither availeth it unto others so much as the sacrament and to attribute so much unto faith were to take it from the sacraments as the Lutherans do He nameth other in convenients and then said He who saith God suppleeth by his omnipotency will sooner make one believe that God hath provided that such accidents should not happen by ordaining that to be a sacrament which is administred according to the instituted rite albeit the Minister hath another intention This doth not cross the common doctrine or Florentin counsel because that intention is only to be understood which is manifested by external work tho inwardly it may be contrary He confirmed this by example of Athanasius being a child and the censure of his fact by the famous Alexander Bishop of Alexandria The Divines abode still for the intention either actual or virtual as if without it a sacrament can be of no force And to speak by anticipation this Bishop wrote a little book of this question the year following and said The determination of the Synod is understood and should be expounded in this his sense The 14 article was readily condemned Sacraments were ordained only to cherish faith There was not much debate of baptism or confirmation some of them were calumnies and others were contradictory to all their Divines They agreed â—asily in framing the anathematismes Difficulty in framing the decreeâ— but no way could they agree in the positives of doctrine nor of reformation In the doctrine every sect was stieve for their own opinions wherefore some said Positive articles are not necessary lest one party be condemned Others said The order that is begun can not be left and diligence may be used to satisfy all parties Some said Albeit the factions were contentious in delivering their opinions yet all submit unto the determination of the Synod Others said Such protestations of submission are terms of reverence and should be ansvered with
obedience were to confesse himself a vassall This treaty continued a year and in end it was concluded that the Pope shall confirm the election without saying that obedience was demanded or not demanded promised or not promised Ibid. He lamented when he considered the renting of the Church with so many different opinions nevertheless he maintained peace and no way hindered the gospell and he maintained a Protestant Minister Phauserus in his Court for a space he was oft at Masse nor did abrogate papistry He said once to William Bishop Olovincensis There is no greater sin than to domineer over mens consciences At another time he said Who take on them to command mens consciences they climbe into the castle of heaven In the beginning of his reigne he refused to pay unto Solyman the acknowledgement which his father had covenanted to pay for the peaceable possession of his part of Hungary and in the year 1566. he had his first Diet at Ausburgh where he sought subsidy against the Turk The Protestants sought a confirmation of the peace in the cause of Religion and then it was established not only by universal consent but confirmed also by oath that the Catholicks should not trouble the Protestants in the exercise of their Religion nor in the possession of their goods moveable nor vnmoveable and that the Protestants should permit the like liberty unto the Papists within their dominions Under pain of Outlawry to the transgressors on both sides As also it should be free unto any person to turn from the one Religion unto the other if they do hold their lands of the Emperour immediatly but if any Archb. or other Prelat will embrace the Reformed Religion he should renounce his Benefice with all its revenues to be conferred on a Papist excepting those goods or Monasteries which belonged not unto them that are immediatly subject unto the Emperour and have been possessed by the Reformed since the year 1552 so that no plea of law should have any power against them c. This agreement is word for word in Geo. Schonbor Politic. Lib. 4. c. 6. After this Diet Maximilian inuaded Transsylvania and took Wesperin and Dodis Wherefore Solyman came with a hudge army to aid John Vaivoda Prince of Transsylvania and took some towns from the Emperour In the mean time Solyman dieth but his Captain Mahumet a Bassa conceiled his death untill Selim was created successor unto his father then they took mo towns that Maximilian sought peace and obtained it upon harder conditions than before The same year 1567. William à Grumbach a Noble man but a vassall of the Bishop of Wirtzburg took armes with the aid of the Marques of Brandeburg against his superior wherefore the Bishop outlawed him and brought him to poverty yet he found favour with John-Frederik Duke of Saxony and some others he with some horsemen inuades Writzburg and supriseth it ere the Bishop raised an army the surprisers were gone hither and thither They began another plot the Emperour sent Augustus Elector of Saxony against them he prevailed John-Frederik was sent prisoner into lower Austria Grumbach and his Chancelorr Duke Bruck were quartered Baron Baumgartner and some others were beheaded and the castle of Grimmenstain was made levell with the ground Such was the end of proud rebells Maximilian lived the rest of his dayes in peace An. 1470. the Turks wanne Nicosia a chief town of Cyprus and Famaugusta or Salamys after a years seege and contrary to the conditions of rendring Bragadin Governour of the town was excoriat quick at command of the Bassa Mustapha and others were most cruelly murdered So all Cyprus was taken from Crhistians Then the Venetians who had possessed it 200 years made a league with the Pope and King of Spain John Duke of Austria a sone of Charles V. was Generall of the Navy the battell was fought in the firth of Corinth alià s Golfo de Lepanto 25000. Turks were slain 4000. captive and almost all their Navy with rich spoile came into the handes of Christans 14000. captive Christians were delivered An. 1575. Maximilian sought by many meanes to have been chosen King of Poland and when Steven Prince of Transsylvania was preferred he was never seen to be jovaill again He caused his son Rodulph be chosen King of the Romanes in a Diet at Ratisbon and died in time of the Diet in Octob. 1576. Pet. Mexia II RODULPH II. immediatly after his coronation sent to Rome and sought not only confirmation but to be declared the eldest sonne of the Church He held his first Diet at Ausburg An 1582 where was no talk of Religion but only he urged the Gregorian Calendare and sought aid against the Turks He took armes against Gebhard Bishop of Colein because he forsook the Pope as followes An. 1584. Rodolph and Amurath III. Emperour of Turks made truce for 93 years but the same year in October 10000 Turks inuade the landes of Carniola they burnt and wasted sundry towns and villages and carried away Christians of both sexes in eaptivity within two dayes a company of Christians meet them in Croatia they deliver the Christians and routed the Turks Osiand In the year 1592. Amurath thought to have made conquest of all Hungary and entred into Croatia then followed continuall wars untill the year 1606 victory enclining now to the one hand and then to the other Rodulph had a league with the Duke of Muscove and received supplied both of men and money against Amurath Rodulph reigned 36. years CHAP. IIJ. Of Diverse COVNTRIES J. BY the preambulatory pieces before Ge. Cassanders consultation Consultatio Cassandri it is cleare 1. from the testimony of Ja. Thuan that the Emperour Ferdiâ—and was not satisfied with the Councel of Trent and though too late he perceived that he was deceived by Cardinal Moron wherefore he took another course to compose the controversies in Religion when he could not find remedy abroad he would do his best at home So with the advice of his son Maximilian he sent for George Cassander living then in Duisburg to shew some way of conciliating the controversies of the Augustan Confession His Letters were dated May 22. 1564. 2. The Emperours purpose was that if by the advice of prudent men he could effectuat no more yet he might have a setled form of Religion in Hungary Bohem and his other hereditary Dominions Cassander was not able to make travell because he was goutish But after another Letter from the Emperour and from King Ferdinand he wrot his Consultation for that effect before he sent it Ferdinand was gone and it was delivered unto Maximilian None hath written against the Consultatio it seemes Papists would not write against it because he holdeth that the Roman Church is a true Church albeit corrupt and it is a schism to depart from it The Reformed writ not against it because he maintaines the most and main articles of their doctrine The book is scarce to be had but in a big volume with
other his works I therefore subjoyn a taste of it and because some poison is in it I add a litle antidot which may be usefull unto some In his preface unto the Emperour he shewes his Rule of judging the evangelical and Apostolical Scripture which being Divine and a most sure rule the antients had used in judging of controversies after the departure of the Apostles and because in such contentions ariseth controversy about the interpretation and sense of some passages of the Scriptures it is necessary to have recourse unto the Universall consent of Writers chiefly of those who lived in the time of the Emperour Constantin untill the time of Leo I. or of Gregory yet so that it is not necessary to produce the testimonies of them all nor of the most part which were an infinite work but it is sufficient to bring one or two by whom the judgement of the whol Church may be known and with this caution that every testimony of those Fathers may not be rashly received seing in many places they speak according to their privat judgement and wherein even the most learned and best maintainers of the Apostolical and Catholick doctrine have not agreed with the safe unity of faith but only such things as belong unto the confirmation of the Apostolical and Catholick tradition and have the weight of irrefragable and undoubted testimony wherein they declare constantly the publick and common faith of the whole Church His method is conform unto the Articles of the Augustan Confession His principal scope seemes to be contained in the seventh Article de vera Ecclesia where he holdes that the true Church is always manifest and though the present Roman Church hath departed from the primitive not a little in integrity of manners and discipline yea and in sincerity of doctrine yet she standes on the same foundation and professeth communion with the antient Church and therefore is one and the same albeit different in many particulares Neither should we separate from her as Christ did not separat from the Jewish Church albeit corrupt neither did the Prophets nor Apostles violate the union but only spake against her and came out of her but by dissenting from the errors neither did Cyprian and some others violat the union with the Roman Church how beit they did complain of the envy of the Roman clergy and the pride of the Pope This may be called his privat judgement as he spake of others in his preface and not the constant faith of the whole Church that the Church should be manifest always was not the judgement of Eliah 1. King 19. 14. nor of John who prophecied of the woman fleeing into the wilderness Revel 12 and it is without all doubt in the general that in the dayes of the Antichrist the Church shall not be manifest 2. he grantes that the Roman Church hath departed not a litle in manners and doctrine but how far she hath departed may be in some measure known by the history 3. his advice that we should not have departed from her is a main question but certainly his reason is not sufficient for though our Saviour made not separation from the Jewish Church yet he foretold that when these labourers of the vine-yard shall have killed the heir the vineyard shal be taken from them and not a stone of their temple should be left upon another Where was their Church then if they had no place for their Religion As for the Pophets and Apostles distinguish the times before the time was come which God had appointed they had no reason to depart but when the appointed time was come then they departed and for this very point Steeven was Martyred Act. 6. 14. The same distinction serveth for the Roman Church Cyprian and Paulin had no reason to violat the vnion when she had not departed from the true faith but when she became the whoore and all nations had drunk of the wine of the wrath of her fornication then was the time to obey the commande Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues Gods people was with her and in her and they must not only protest against their adulterous mother but come out from her Then for reconciliation of the Church he seemes to despair that ever they will accept of his Overture to wit that those who have given the cause of distraction that is saith he the governors of the Church would remit some what of their too much rigor and yeeld a little for the peace of the Church and following the wishes and admonitions of many good people would reform the manifest abuses according to the rule of Divine Scripture and of the antient Church from which they have departed And next that those who eschuing those vices have fallen into the other extremity would confess their faults and return into the right way In other Articles that differ from the Popish Church he puts often a blame upon the Reformed if not for their Tenet yet for their practise For example of justification he saith What is said in the fourth article that men can not be justified before God by their own strength merits or works but are justified freely by faith it was evermore allowed by the Church and untill this day it is approved by all the writers of the Church So that I wonder why the Apology saith that they are condemned in this article as if it were taught that men obtain remission of sins for their own merits and not freely for Christ's sake Afterwards he cites the testimony of Bernard saying I consider three things whereupon all my hope stands the love of adoption the truth of the promise and the power of performing And saith he the Doctors of this age say not that they teach doubting whereby men should doubt of Gods mercy and mistrust but such fear of God whereby a diligence of living well and of keeping the received grace may be stirred up and increased in us as the Apostle saith Work forth your salvation with fear and trembling And they call this sear chast and filial which perfect love casts not forth but retaines and cherishes Which fear hath always adjoyned confidence and hope of Gods fatherly good-pleasure And seing those things are taught tooday in the Catholick Church the Protestants do not rightly in accusing the present Church that she bidds and teaches to doubt of Gods favor and of eternal life and put this blasphemous doctrin as they speak among the chief causes for which they should depart from her Of free will he saith on the 18. Artick The sum of this controversy which had been formerly and now is consists in this What the will of man can do to attain righteousness by which we are justified before God is not to be asscribed unto the power of free-will corrupted by sin but unto the singular grace of God which we have not by nature wherein we were
none So the Reformed Religion only hath place in the Churches The Provinces of Holland and Zeeland held their first Synod at Dort An. 1574. and all the seven had their first Synod at Middelburgh An. 1578. in which they did agree on the order in the Churches Concerning which two Synods I shall subjoyn the words of the Provincial Synod of South and North Holland held at Harlem in the year 1582. as a summary of them both and of other particulares These are The almighty and mercifull God had in the year 1566. under the sad affliction which was then prepared for the Netherlands graciously shew'd a blink of the truth of his Gospell untill this time here and there in privat preaching but the world's unthankfulness and sin did theÌ„ turn away that grace of God and many honest persons when others fled the Land did readily suffer the Spainish tyranny over the Land through the just judgement of God whereby not only the publick exercise of â—he true Religion was no way permitted but also it was most strictly forbidden in privat and punished with intolerable edicts and torments Nevertheless our good God according to his wisdom and goodness hath contrary to all the power of Satan and his instruments in the time of that cruell persecution discovered by many more and more the idolatry superstitions and errors of Popery and did enlighthen them with the knowledge of his trueth with great hazart of their goods bodies and lifes and they prayd zealously unto God that he would look upon their affliction and deliver them as at last it is come to pass without the Counsel and wit of any men for when the persecution was come to the highest those who had seen with their eyes the persecution of the Christian Church and truth of the Holy Gospell yea who in their ignorance as we many certainly think at least of many had willingly suffered themselves to be abused as instruments thereunto that those I say have resisted the Spainish government and refusing those unreasonable exactions have begun to consider of their priviledges and former liberties seeing it was intended not only to root out the true Religion but likewise to bring into perpetuall slavery all the indwellers of the Netherlands both spirituall as they were wont to speak and Politicks of high and low degree citizens and merchants tradesmen and others with wifes and children And the matter was so far brought after that our just supplications were not accept nor heard that some both without and within the Land though with a smal beginning did gainstand the tyranny By those hath the Lord God who heard the prayers of the faithfull and in this age of the world of his mercy gathered unto himself a Church within these Lands and wrought another work in setting up by them in the midst of those troubles his Gospell and causing it to be preached again first in Holland and Zeeland Which when many who hethertils knew nothing of the Gospell saw with pleasure and untill that time had been silent for they were slack in the just cause to fight for the priviledges and freedom of the Land and to defend them and did find themselves unable to resist them who loved the Gospell for this cause those people were willing to apply themselves with all faithfulness to defend the liberties of their native Land seeing that also they might serve God with a pure conscience when God had opened a way thereunto What other motives were to joyn unto this cause is needless to repeat Yea God hath given the grace that by those foresaid meanes he hath not only made a beginning of maintaining our Civil liberty against the Spanish goverment over all the Netherlands howbeit the matter was weak and miserable to the end the glory of our deliverance should be given unto God only but he hath also more and more promoted the preaching of the Gospell in Holland and Zeeland by adjoyning the Lords the States of the Land and his Princely Excellency to delight therein and as some had adjoyned themselves unto the Christian Church so have they also seeing that the Land might heerby by the better defended from the enemy received and sufficiently established the publick exercise of the Reformed religion by publick edicts and other furtherances and so Popery is set off here and there by degrees and at last the exercise thereof is forbidden Therefore necessarily the ordinances of the Church that were privatly used under the persecution must be made known unto other preachers who are accepted out of Popery or otherwise because the Churches are numerous to the end there may be an unity in pure doctrine and uniformity of Service and the Church and their leaders may increase and be perfited in godliness of conversation For which end a Synod or assembly of Ministers and Elders out of all the Churches in the Provinces of Holland and Zeeland by the knowledge and approbation of his Princely Excellency and of the high States of Holland Zeeland was called to Dort Where after conference in the affaires of the Church and amending of some enormities that had fallen out a form of administration and government of the Churches was appointed so far as they could in time of the grievous warrs where with these Lands were then burdened But after that it is remarkable that some persons being driven either through their weakness or through dregs of Popery or of any other sect which have retarded the Gospell thought it not good that in the Church should be such ordinances and a Consistory that is an assembly of Ministers Elders and deacons but would rather that Ministers should only preach and administrat the sacraments admitting every man without difference c. and that the Magistrats should set off and on the Ministers and rule the Churches as they shall find usefull expedient And this was done under the shew of liberty of conscience And it was also said that the Ministers were beginning a new Monkery whereby in progress of time they would become Masters over the Magistrats as it was in Popery By these words plausible and acceptable unto the world other thoughts were brought upon the Gospell and the advancement of it was hindred But these had not considered that the offices of the Magistrats and of the Ministers were distinct and as unto the Magistracy which is a service of God belongs the government of life and the protection of both the Tables of Gods law under which is comprehended that they should advance Gods trueth by their defence and maintainance So unto the Ministers who in other causes are subject with body and goods unto the Magistrats belongeth their proper office which they have from God to inform teach stirr up exhort and move the consciences of men unto holiness not according to the mind or will of any men but after the direction of the Gospell to do their best endeavours And that the Church of Jesus Christ in the administration of
the worde and sacraments and other things belonging thereunto doth acknowledge neither Pope nor any humane Magistracy nor the Preachers themselves for Head and Lord but only Jesus Christ after whose lawes will and commandements the Church should be ruled and unto whom both Preachers and Elders and deacons and also the whol Christian Church of whatever rank should be obedient But it were longsom now to declare this it is sufficient to hint it in a worde If the liberty and ministry of the Churches should absolutely depend upon the Magistrats and their commandes a great confusion would follow the purity of doctrin might soon decay all enormities abound and piety would fail as by the grace of God the greatest part of the Magistrats do well understand and may know yet better when they shall duly hear the answer of the Churches against the unjust complaint of some who seem to stand for Libertinisme more then for Christian liberty for when there is no end of their complaints and as it shall be found true they with their written and printed Remonstrances will not be directed by the High States themselves so the Church must apologize for the cause of Christ and his Gospell howbeit wee do it not unwillingly and would rather plead it by word of mouth But to return unto the purpose it hath so far come that it hath been propounded unto his Princely Excellency and the high States as reasonable that in no town or willage should be any convention or consistory but with advice of the Magistrats of the towns or of the States by which the meetings and Ministry of the Church should be brought into great danger but his Excellency and the States understanding the cause better have established the former ordinances and administration whereby it may be seen that the Churches have increased and multiplied Afterwards by the pacification of Ghent and by the death of those great Commanders then Governors of the other Netherlands it came to pass that not only in Holland and Zeeland was Popery forsaken and the preaching of the Gospell accept but also the good subjects in Brabant Flanders Gelderland Friseland the bishoprik of Utrecht the land of Overisel c. have begun to embrace the trueth whereby in some places publickly in other places howbeit privily in houses yet in great assemblies of people and also with the knowledge and consent of the Magistrats Gods worde is preached c. So far there Before that time Gaspar Colhaes a Minister at Leiden who had been a priest in time of Popery and yet had professed the Reformed Religion in time of the persecution had made no small sturre for the government of the Church as he had also retained other dregs of Popery and other preachers likewise So that the Churches of the Netherlands was seldom free of one stichler or other yet alwise maintained and keept pure by the vigilancy of Synods and by protection of Magistrats from the corruption of such subdolous Ministers In time of the troubls moved by Colhaes the States of Holland called for one Minister out of each Classis and sent two Commissioners Gerhard van Wingaerd and Leonard Caesenbrood unto them requiring them to shew the form of the Church-government and to shew the distinction between the Civil and ecclesiastical government Those answered The Church-discipline was considered and penned by the Synod at Dort in the year 1578. which was authorized by the High The distinction of Magistracy Ministry States And they had been traduced unjustly that they would have usurped dominion over the Magistrates for they acknowledge themselves to be subject unto the Magistrats as any other subjects are both for body and goods except only that according to Gods worde they may exercize the Office committed by God unto them conform unto the writings of the Prophets Apostles As for the distinction of the Offices they gave it in write whereof the authentick copy Triglandius Lib. cit saith he hath not seen but he gives the summa of it from another to wit Both Offices are ordained by God both are preservers of godly righteousness both should be reverenced for conscience sake The Magistrate should not only preserve godly righteousness but provide for the commonweel-fare in which respect Church-men as well as others are subject unto them in body goods the Magistrat's Office is to establish and promote by their authority and example so far as concerneth the outward man that Gods Worde be obey'd but the Office of Ministers is to set that Worde before the people with faithfull teaching and godly conversation The Office of the Magistrat is to compell the despisers and falsefiers of Gods word that they hinder not the outward peace of the Church and if any do disturbe it to punish them with imprisonment or other punishment in hody or goods And the ministers should exhort the people in Christ's name to serve God peaceably and to shew forth their dutifull regarde of Gods worde and should call unto repentance the inward man that is the spirit or soul with spirituall weapens that is by preaching eternall life and threatning everlasting death The Magistrats office is to ordain punishment in body and goods and according to circumstances of oceasions to mitigate or straiten them And the Ministers should prudently exercize the exhortations and menaces that are prescribed in Gods Word and the excommunication The Magistrate should provide that the external peace of the Church as the Civil peace be keept safe and as occasion requires to punish the transgressions of the disturbers And Ministers should endeavour out of love that according to the rule of discipline in Gods Worde the souls of offenders may be brought unto salvation The Magistrate should preside when punishments of life or goods are handled And Ministers govern in the Church-counsell when matters of conscience are judged The Ministers and Church-counsel should appoint the discipline of the Church according to the rule of Gods Worde and the Magistrate hath power by himself whether present or absent to examine it and if he dissallow any thing therein he may commande the Church-men to reform it according to Gods Worde The Magistrate as also the Church hath power to seek and to use their authority if need shall be that Ministers of the Worde be called and the Church be provided with them and also to punish the faults even in the pulpit that deserve Civil punishment and it is the office of Ministers and Elders to choose persons sufficient for the office and then to present those before the Magistrate that he may approve them if there no be lawfull impediment which then should be confirmed by the Ministers When the Church shall be troubled with any division it is the office of the Magistrate to call together a Church-assembly and to rule it as concerning the external action But when the Church is in peace it belongs unto the Ministers to call the Ecclesiasticall assemblies and to preside in
undique et ano Etpene erupit qui tibi Carle cruor Non tuus iste cruor sanctorum at caede cruorem Quem ferus hausisti concoquere haud poteras III. So soon as Henry king of Poland heard of his Brothers death he Troubles of Henry â— returned privily and quickly and was crowned King of France He renewed the warres against the Reformed Church he took Mons Monmorancy and quartered him for Religion Nevertheless they increased in number for the Duke Alanchon the Kings Brother and the Duke of Condee joyned with them so that a peace was granted and proclamed with liberty of Religion in the year 1576 but that peace endured not long Then Henry king of Navar joyned with the Reformed again yet they were all in great danger in the year 1586. The Pope Sixtus 5. excommunicated the King of Navar and the Prince of Condee and declared them uncapable of the crown of France and ordered King Henry 3. to persue them with arms The King of Navar sent unto Frederik king of Denmark and unto the Princes of Germany for aid They sent their Ambassadors unto the King of France to interceed for the Protestants He returned answer that they should medle with his subiects no more then he did with theirs Wherefore those Princes assembled at Luneburgh where were also the Ambassadors of Navar England Scotland of the Duke of Pomer c. They concluded that the King of Navar should not be forsaken Chytrae Lib. 28. So they sent 5000. horse-men and 20000. foot but unhappily for the Guises and other confoederats in Liga aurea gave them the foil in Lorrain An. 1587. The next year Henry III. understood of the presumption and intention of the Guises and he called a Parliament professing that he would give the chief Commande of his Army against the Hugonots unto Henry Duke of Guise The man doubted of the Kings favor and yet upon those fair words he went unto the Parliament he was killed in his bedchamber and his body was first burnt then his asshes were thrown into Ligeris His brother Lewes a Cardinal was hang'd and his son with some Bishops were imprisoned Within twelve dayes the Queen-mother died through sorow for the death of the Guises Ibid. Behold how God then brought peace unto his Church They who before favoured the Guises secretly do then profess open rebellion against the King the Parisians create Charles Duke of Mayen and Brother of the Duke of Guise to be Governor of Paris and of the Isle of Francia the Sorbonists deny the kings authority and absolve all men from the oath of allegiance Many cities joyn themselves unto Duke Charles to wit Lions Roan Orleance Ambian c. The King assembleth the Nobility he proclames unto all his subiects pardon of all former trespasses if now they shall return into obedience and he threatneth loss of Goods and life if they return not Henry king of Navar craves pardon obtaines it and is made General of the Army against the traitors the Dukes of Mayen and Aumale in Aprile An. 1589. And the same sommer he granted by edict at Nantes Liberty of the Religion liberty unto the Reformed to assemble not only for exercise of their Religion in their churches but also for holding their Synods yearly and so to be free from the jurisdiction of Bishops Which liberty no king of France hath impeded untill this present time and unto all who were under the former Edicts of exile he restored their honors and goods upon their submission Then the followers of Duke Charles called the king an enemy of the Apostolical Roman Church and August 1. new style a Jacobin Monk having purchased leave to deliver a Letter unto the king stabbed him as he was reading the Letter in the belly with a poisoned knife the villan said he was commanded by an Angel to kill the tyrant and his death would bring peace into France The king feared not death at the first and immediatly dispatched Posts to all the chief parts of the realm giving them notice of what was done and exhorting them to constancy and loyalty as is due unto their Soverain Before midnight he apprehendes death and the next day he caused proclaim Henry king of Navar to be his heir After the Henry 4 King of France kings death the Peers of the realm then in the lieger require an oath of the king of Navar to defend the Roman Religion and he swore to maintain even to hazert of his life the Catholick Apostolical and Roman Religion within the kingdom of France and that he will make no change in the exercise thereof and for his own person he will obey the decrees of a godly and lawfull general or National Councel and promiseth to procure it with all diligence and he swear to permit no other Religion but what is already allowed untill peace being restored it shall be otherwise provided and he confirmed all the Officers of State On the other side these and the Ptinces of the blood the other Peers and many others acknowledge Henry 4. king of France and Navar and swear lojalty and fidelity unto him Then both he and they swear that they shall revenge the villanous murder of the late king and the disturbance of the realm against all the rebels Then the Duke Mayen being at that time called Duke of Guise and the king of Spain dealt with the Pope that the king of Navar should not be absolved from the former Sentence and that faction declares Charles Duke de Mayen king of France but the Senat of Paris not admitting that any should be king who were not of the blood royal he was not proclamed there In the year 1593. Henry 4. took his oath to defend the Roman Religion he wrot an abiuration of the doctrine of the Reformed Church and sent it unto the Pope then he received a pardon and the Popes blessing and was absolved in the Church of S. Denis by the arch Bishop of Bourges upon condition to embrace the Acts of the Councel of Trent and to cause them to be observed within his realms to hear Masse to choose Mary for his advocate before God to breed the young Prince of Condee in the Romish religion c. But though for earthly peace he professed Popery yet in the Parliament at Roan An. 1597. he gave liberty of Religion within his dominions One day he said unto a Noble man I saw you tooday at the Masse Yes said the other I will follow your Majesty The King replied But you shall not have the Crown of France for it IV. Some variances arose amongst them of the Augustan Confession The causes of variance amongst the Lutherans 1. Whereas in the year 1547. theâ— were pressed by the book called Interim to accept that article Good works are necessary unto salvation the Divines of â—itteberg for peace sake did yeeld unto it but those of Iena as being more wary thought good to wave that phrase
because the Popish Party understood it that works are necessary to make up justification and to promerite salvation At last in a Conference at Altemburgh in the year 1568. the question was debated and they agreed in these terms New obedience and good works both external and internal are necessary unto believers and such who turn unto God But they could not condescend to use the words necessary unto salvation The Wittebergers said Works are necessary not indeed by necessity of efficiency but of presence and those of Jena denyed not the necessity of presence but they said Such a phrase should be shunned because of scandal and for fear of error or mistaking for why should we use dangerous words with the erroneous sophisters and then parget or plaster them with glosses when we have safer words 2. A more grievous contention was renewed for the Vbiquity of Christs body here I wil use the words of George Calixtus Professor in Julia in his Consultatio de Tolerantia Certainly seing the omnipresence of Christs flesh was not known nor heard in the vniversal Church even untill Stapulensis Luther it might yet have been not known albeit it were built upon a solide foundation and a necessity of believing it might have not been layd upon the vulgare or the learned And indeed but two passages one out of the book PERI TOU RETÃ’U and another ex Majore Confessione are the only at least the main whereupon Luther buildes the Vbiquity and that was done by him when he was earnest against his adversaries to establish any way the presence of the Lords body in the Eucharist the former book was published in the year 1527. and the other in the next year in the year 1529 by procurement of Philip the illustrious Landgrave of Hass was the Conference at Marburgh there Luther and Zuinglius agreed in all articles excep the Eucharist .... And Luther neither did judge nor press the omnipresence as a point of doctrin wherein he craved assent In the Confession of Ausburgh the third article is of those mysteries but with no or very slender touch of omnipresence Neither at that time nor any time following in the disputations between the Reformed and the Popish came the omnipresence into question or controversy therefore Luther suffered it to be buried in silence Yea and in the year 1537. when he wrote the articles of Smalcald he averred expressly that there was no controversy between him and the adversaries the Papists concerning the Trinity the Incarnation the Person of Christ seing said he we confesse the articles on both sides But what the Papists have taught or do teach concerning those articles may be known by their writings especially the vnanimous consent of the Schoolmen and seing in all these is not a jota concerning the omnipresence it is manifest also that Luther did leave it and prosess agreement in the doctrin of the Person of Christ with them who did not acknowledge vbuiquity ........ And so while Luther lived that question was asleep which some men did waken up again about the year 1562. of whom the principals were John Brâ—ntius and Jacob Andreae Neither have I pleasure nor is it necessary to repeat all the history but it is certain this later man spared no travell untill he persuaded some to embrace Vbiquity and forced it upon others and nevertheless the could not persuad all that embrace the Augustan Confession or as they speak the Lutherans not the Danes not the Holsatians nor those of Norinberg Helmstad and many more Therefore some of those who are called Lutherans are at this day for Vbiquity and against them are all other Christians both Greeks or of the East part of the world and Papists and Calvinians So far Calixtus For justifying his words concerning the Danes I add the testimony of Nic. Hemingius Professor of Divinity and Preacher in Coppenhaghen at that time In his Catechism he expounding the Article of Christs ascension saith This Article must be understood of Christs true body and the bodily placing thereof in heaven lest we think either that the humane nature in Christ is swallowd up by the Divine or that it is diffused into the whole world with the Divine seing both these do most openly deny Christs manhood Is not Christ every where Yes truly by communication of properties according to that Joh. 3. None ascends into heaven but he who came from heaven But it 's certain that when the Lord spake these words with Nicodemus his body was circumscribed on the earth wherefore the saying of Christ must be understood by communication of properties So Cyprian He ascended into heaven not where the Word God was not before but where the Word made flesh sat not before to wit by bodily placing Again he speaking against the errors concerning the Lords Supper saith What say you of them who say that the manhood is every where with the Godhead These for eschuing the error of them who deny that we receive the flesh and blood of the Lord in the Supper fall into this horrible error that they assert the manhood of Christ to be every where with the Godhead whose opinion is above in the Article of ascension clearly confuted and the Angel said plainly unto the women He is risen he is not here Here truly either the Angel lied which is horrible to think or they are deceived who say that the humanity of Christ is everywhere with the Divinity by which he filleth all things or is every where Also Paul saith Phil. 3. that our bodies shall be made like unto the glorious body of Christ But who daraver that our bodies shall be infinite that they may be every where Truly thus the trueth of humane nature should be destroyed Therefore neither was Christs body made infinite after his resurrection Moreover the Holy Fathers confess that Christs body is circumscribed For Nazianzen saith that the same Christ is circumscribed and uncircumscribed earthy and heavenly comprehensible and incomprehensible for that is the diversity of the two natures humane and Divine which Diversity because the Eutychians denyed they were justly condemned of heresy How then say the Catholicks that Christs body and blood is truly in the Supper The true body and blood of Christ are in the Supper together with the bread and wine not by conjunction of nature but Sacramental For Luther and the Holy Fathers testify that it is not carnal nor an including of the body in the bread or of the blood in the wine so that place and body touch one another and the place yields unto the body Wherefore unto this true presence of Christs body and blood in the Supper it is no way necessary that his manhood be every-where with the Godhead but it is enough to believe thaâ— as at the institution of the Supper the Lord sat with a circumscribed body and nevertheless he gave unto his disciples his body to be eaten and his blood to be drunken and that â—ruly according
answered Seeing those have accused us of horrible errors we can not conceive how we can acknowledge them as brethren as for invectives we approve them not but we will oppugne their errors Beza said Seeing yee refuse us to give us the right hand of fraternity neither acknowledge us as brethren wee do not regard your hand of friendship So the Conference was ended March 29. Lu. Osian Cent. 16. lib. 4. IX In February An. 1589. Pistorius a Papist in Baden vanted that he The conference at Baden would confound all the Lutheran Divines and convince them by the Scriptures only and by the same ground maintain the Roman Religion No other Papist had attempted so much before But when James Marques of Baden had obtained from Lewes Duke of Wurtembergh some of the Divines there should come unto a Conference Pistorius shifted from day to day untill November Then the Marques and Frederik Duke of Mompelgart with consent of both parties set down the order and conditions of the dispute and especially to handle in the first place the question Whether the Lutheran or the Roman be the Catholik Church Both parties gave their Theses concerning that but in all the four Sessions Pistorius brought not one argument from the Scriptures he insisted only in discussing the ambiguity of words and sought to find captious sophisms at last against the will of the Noble men and of his adversary party he break off the Conference neither was any thing remarkable in that dispute saith Osiander Lib. Cit. but their Theses may be desired Pistorius said The Church ever was is and shall be conspicuous so that it can never be extinguisht nor obscured nor lurk nor be silent Though the notes of the Church be four to wit unity holiness perpetuity and universality yet all may be reduced into one for vniver sality is the absolute note of the Church As error can not be the signe of the false Church so purity of the word and sacraments whether in whole or in part can not be the mark of the true Church because purity depends on the Church rather then it upon purity and purity is known better by the Scripture On the other side the above named Iacob Andreae said The Church on earth is one in all times and places and the Scripture shewes clearly that the Church hath not one and alike face in all ages and places for it had one face in the dayes of the Apostles when she was most pure because by faith she kept the doctrine of Christ albeit her chastity was even then tempted by false teachers and she had another face when she was governed by the Fathers the successors of the Apostles for by lapse of time some errors creept-in as the Apostles had foretold The third and most miserable face was under Antichrist of which estate Christ and his Apostles had forewarned diligently then was the Church so deformed that she could scarcely be known as the Prophet said of the Jewish Church How is the faithfull city become an harlot ... neuertheless even then the Lord had his 7000. who had not defiled them selves with idolatry And because before the glorious coming of the Lord the Holy Ghost hath foretold that the man of sin shall be reveeled and killed in the hearts of many men he foretelleth another and a fourth face of the Church which is answerable unto the first in time of the Apostles And albeit Satan will by fanaticall spirits defile her no less them he did at the first and the number of the elect shall be small as Christ saith When the son of man shall come shall he find faith on the earth nevertheless the true Church shall continue in despite of al the craft of Satan untill the last judgement-day It is sufficient to prove the true Church to be Catholik now whether a particulare or uniuersal if it be demonstred oy the Prophets and Apostles or by their writings that she is conform in doctrine unto her which was in the dayes of the Apostles Neither is the purity of doctrine and Sacraments better known by the Church then the Church is known by the doctrin and sacraments for the Church depends on the word and Sacraments but the purity of doctrin and Sacraments depends on God only and his reveeled will even albeit all the world forsakeit speak against it as it is written All men are liars but God is true c. X. At Kracow An 1591. on the Ascension-day the Popish party especialthe Troubles in Poland Students being stirred up by their Masters the Iesuits began with a huge tumult to pull down the houses wherein the reformed were wont to assemble The King Sigismund and the Nobility being in the town sent some of the Guard to hinder them and stayd them for a time nevertheless at midnight those did gather again and burnt the houses wholly The Nobility of the nearest Provinces called this a beginning of the Massacre of Paris and fearing greater danger did meet in Chimiolinscia they resolve first to send unto the king and excuse them selves that they had assembled without his knowledge and to shew that their main bâ—siness was to Provide for his safty and honor agnaist the like tumults and that they intend to have a more frequent meeting September 23. in Radom where the Nobility of Lithvania professing the gospell will be present and to supplicat that the churches might be restored unto the Reformed in Cracow and that a Parliament might be called to establish peace of religion The King shew his displeasure for that they had assembled without his knowledge seing he had al ready promised unto the Messingers of Sendomiria and Cracow that he would vse all the means of Peace and to punish the authors and chief actors of that tumult and he dischargeth that other meeting he gave them liberty to rebuild the churches In the year 1595. was a more frequent covenntion of the Reformed or Euangelici as they The agree ment of the Resormed there called them selves at Torun in August there were two Palatini the Deputies of five others two Castellani and many Nobles of Poland and Lithuania and fourty four Divines After prayer they choosed Swietoslaus Otzelsci to be president a Marshal and Scribes Otzelsci declared the causes of their assembly 1. to advise how to preserve a consent in doctrine as it had been agreed by their fathers in Sendemiria And 2. because they are obnoxious unto the malice and violence of adversaries to consult how to preserve peace of religion as both present King and the former Kings havesworn to continue it When this was propounded the Deputies of the absent Palatini as also of the Senators of Volhinia Russia Podolia and Podlassia declared the excuses of their Authors and their desire of the same particulares A Messinger in the Kings name forbids them to sit any more They answer They intend nothing against the King nor Kingdom nor the lawes or constitutions
preachers should be placed oppidatim how can it well be thought that three or four preachers may suffice for a shire ...... Some there be that are mislikers of the godly Reformation in Religion once established wishing indeed that there were no preachers at all and so by depriving of Ministers impugne Religion Non aperto Marte sed in cuniculis much like the Bishops in your Fathers time who would have had the English translation of the Bible called-in as evill translated and the new translation to be committed unto them which they never intended to perform A number there is and that exceeding great altogether worldly-minded ...... And because the preaching of Gods Word which to all Christians conscience is sweet and delectable to them having Cauterizatas conscientias is bitter and grievous ..... they wish that there were no preachers at all but they dare not directly condem the office of preaching so expresly commanded by Gods Word for that were open blasphemy they turn themselves altogether and with the same meaning as others do against the persons of them that are admitted to preach But God forbid Madam that you should open your ears unto any of these wicked persuasions Cum defecerit Propheta dissipabitur Populus saith Salomon Prov. 27. Where it is thought that the reading of godly Homilies set forth by publick authority may suffice the reading of these hath it's commodities but it is nothing comparable to the office of preaching ...... These were devised by godly Bishops in your The use of the Book of Homilies brothers dayes only to supply necessite by want of preachers and are by the statute not to be preferred but to give place to Sermons wheresoever they may be had and were never thought in themselves to contain alone sufficient instruction for the Church of England For it was found then as it is now that this Church had been by appropriations not without sacriledge spoiled of the livings which at the first were appointed to the office of preaching or teaching which appropriations were first annexed to Abayes and after came to the crown and now are disposed to privat mens possessions without hope to reduce the same to the original institution ..... Concerning the second point which is of the learned exercises and conferences amongst the Ministers of the Church I have The exercise of Ministers consulted with diverse of my brethren the Bishops who think of the same as I do a thing profitable to the Church And therefore expedient to be continued and I trust your Majesty will think the like when you shall be informed of the matter and order thereof what authority it hath of the Scriptures what commodity it bringeth with it and what discommodities will follow if it be clean taken away The authors of this exercise are the Bishops of the Diocess where it is used who by the law of God and by the canons and constitutions of the Church now in force have authority to appoint exercise to their inferior Ministers for encrease of learning and knowledge of the Scriptures as to them seemes expedient for that pertaines ad disciplinam Clericalem So after he hath spoken of the matter and order of that Exercise and the ground of it from 1. Sam. 10. and 1. Cor. 14. he addeth This gift of interpreting the Scriptures in S. Pauls time was given to many by a special miracle without study ...... but now miracles ceasing men must attain to the Hebrew Greek and Latin tongues ...... by travel and study God gives the increase So must men attain by the like means to the gifts of expounding and interpreting the Scriptures and amongst other helps nothing is so necessary as these above named exercises and conferences amongst the Ministers of the Church which in effect are all one with the exercises of Students in Divinity in the Universities saving that the first is done in a tongue understanded to the more edifying of the unlearned hearers Howsoever report hath been to your Majesty concerning these exercises yet I and others of York whose names are noted as followes 1. Cantuariensis 2. London 3. Winch 4. Bathon 5. Lichfield 6. Glocester 7. Lincoln 8. Chester 9. Exon 10. Meneven alià s Davids as they have testified unto mee by their Letters have found by experience that these profits and commodities following have ensued of them 1. The Ministers of the Church are more skilfull and more ready in the Scriptures and more Apt to teach their flocks 2. It withdrawes them from idleness wandring gaming c. 3. Some afore suspected in doctrine are brought to the knowledge of the truth 4. Ignorant Ministers are driven to study if not for conscience yet for shame and fear of discipline 5. The opinion of lay men touching the ableness of the Clergy is hereby removed 6. Nothing by experience beats down Popery more then that 7. Ministers as some of my brethren do confess grow to such knowledge by means of those exercises that where a fore were not able Ministers not three now are thretty able and meet to preach at Pauls cross and 40 or 50 besids able to instruct their own Cures so as it is found by experience the best means to increase knowledge in the simple and to continue it in the learned Only backward men in religion and contemners of learning in the countries abroad do fret against it which in truth doth the more commend it The dissolution of it would bâ—eed triumph in the Adversary and great sorow and grief unto the favorers of Religion contrary to the Counsel of Ezek. 13. 18. Cor justi non est contristandum Although some have abused this good and necessary exercise there is no reason that the malice of a few should prejudice all abuses may be reformed and that which is good may remain Neither is there any just cause of offences to be taken if diverse men make diverse senses of one sentence of Scripture so that all the senses be good and agreable to the analogy and proportion of faith for otherwise we must condemn all the antient Fathers and diverse of the Church who most commonly expound one and the same text of Scripture diversely and yet all to the good of the Church .... Because I am well assured ..... that these exercises for the interpretation of the Scriptures and for exhortation and confort are profitable ......... I am inforced with all humility and yet plainly to profess that I can not with safe conscience and without the offence of the Majesty of God give my assent to the suppressing of these exercises much less can I send out any Injunction for the utter and universal subversion of the same I say with Paul I have no power to destroy but only to edify and I can do nothing against the truth but with the truth If it be your Majesties pleasure or for any other cause to remove me I consider with myself Quod horrendum est incidere in manus Dei viventis
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
two desire to be marryed because they have attestation of two insuspect witnesses which testify that they heard the first mans Captain declare that he was slain in Denmark on such a day of Aprile last Whither may these parties be married In respect they are guilty of adultery and so had sinned before they knew of the mans death they should not be marryed II. A. man being forewarned that he should not marry his uncl's wife was marryed in the Chapell-Royall What order should now be taken with them Their names should be delated unto the Migistrate that they may be punished as incestuous III. Severall persons are divorced for adultery and the offending parties seek marriage Ans All Ministers should be admonished that they marrie none such under pain of deprivation 5. It is ordained that every Superintendent shall cause summon all bishops abbots or whatsoever Benefiâ—â—d persons being of the Church who receive tiths and feed not a flock as their charge and where no Superintendent is that the nearest Superintendent shall send his letter to the Minister next adiacent To summon such persons to compear at the next generall assembly to hear and know the ordinance of the Church in that case By the first particular of this assembly and the Supplication it appears that the Queen would yeeld somewhat to Protestants and Papists for her own ends and The history of Reformat shewes that the arch b. went to Edinburg in January following having the company of 100. horsemen or more intending to take possession according to his late gift but when three or four of the Counsell went to him and told him if he attempt to do it trouble may arise he was persuaded to desist Next from that Letter unto the Bishops of England it appeares what sturre was there at that time as also the same year 5. cal Jul. Beza wrote his eight epistle unto the Bishop of London Against the reinducing of Popish abolished rites it is long but I shall only touch some passages of it I think saith he that men should not desert their churches for such vestures but first I do judge that many things in themselves indifferent are to be reckoned among superstitions or certainly among these things that tend to superstition because of the opinion of worship which can not be eschued Next it is to observed that some things may be suffered for the infirm Not a These rites had bin left off which when they are once removed should not be restored at all because thus were not to trke away weakness but rather to increase it when it is in some measure taken away and as it were to recall it when it is away and therefore I marvell not that some are more nice to restore things than they were before these were removed And further it is a vainthing to pretend infirmity in that Kingdom where the Gospell had been preached and received so many years and confirmed with the blood of so many excellent Martyres for if the Apostle did justly rebuke the Galatians that when they had begun in the Spirit they would return to the flesh how much tather might that be said of you Englishes if when yee have begun in the Spirit yee would fall back not as they unto flesh that is the rites of Moses whereof God was the Author but unto nugas quisquilias the trifles of humane traditions which God forbids And this I will not say that if these do sin which chuse to leave their churches rather than suffer such things to be thrust upon them against their consciences these are far more guilty before God and his Angels who will have flocks deprived of their Pastors and the foundation of horrible dissipation laid in the Churches being deprived of their Pastors rather than see ministers otherwise blameless cloathed in this habite rather than that and hungrie sheep shall have no food if they will not take it with geniculation or bowing of knees Beza speakes there as also in his twelth epistle more largely and of other particulares but all such writing was in vain for some bishops continued in their wilfulness as appeares by an epistle of Zanchius written from Heidlberg Septemb. 10 1571. at the order of that religious Prince Palatine as he writes unto Queen Elisabeth where he saith To bring back these rotten raggs and other rubbish of the Popish Church at this time into the Church what is it els but to give a fair occasion unto the Papists to harden themselves and their followers in their superstitions and truly as it were to push them thereunto let us then hearken what the Prophet said unto Josaphat aiding A chab Dar thou help the wicked and love them which hate the Lord therefore wrath from the Lord shall be upon thee And what other is this but to call back the weak from the studie of pure religion and privily bid them return into Egypt for infirm persons are easily brought back into impiety seing naturally wee are inclined unto superstition c. V. Before I goe fore ward let us mark the speciall providence of God in The admirable providence of God seen in the Reformation of Scotland Reforming the Church of Scotland as hath been declared and that in two particulares I. the Ministers were wrestling in zeal of the Reformation both of Doctrine and manners wrestling I say with pouerty and against wordly power yet not by violence but by cleaâ—ing fast to Gods word by supplications both unto God and to the aduerse power for excepting John Erskin who was an antient Baron all or most part of these Ministers were of no patrimony John Knox had waited on George wishart the Martyre John rowe was a Frier at Rome and was sent An. 1559. as Nuntio into Scotland and when he sawe the differences in the country in steed of agenting the Pope's business he turned preacher John Craig was a Dominican at Bononia where finding the Institutions of John Caluin he embraces the truth in them and one day conferring with an old man in the Monastery he was confirmed by him in the same truth but withall was warned that he make not his mind known because the times were perilous nevertheless he would not dissemble and was as an heretick sent to Rome and after examination was imprisoned and lay there in great misery the space of nine months then giving a clear confession of his faith before the Inquisitors he was condemned to be burnt August 19. The same night Pope Paul IV. dieth and in a tumult of the people all the prisons were broken up and the prisoners set free among others this man escapes and at last comes home Iohn Willock and Christopher Goodman had been preachers in England and in Queen Marie's persecution fled into Scotland Iohn Dury had been a Monk in Dumfernlin and so many others were Monks in severall parts of the Nation So they had no earthly riches nor authority and yet it pleased God by such
choose Mathew Earle of Lennox who was grand father of the King to be Regent He with 5000. men keept the day at Lithgow for the Parliament but none of the adverse faction came In his time the troubles ceased not sometime by the mediation of Queen Elisabeth was a treaty twixt the parties but it was neither to her contentment nor would the Kings party yeeld any of his right and so the treaty had no effect yea and all the time the country had no quietnes They who were on the Queen's side had encouragement from France and Duke d'Alva Governor of Flanders and in the year 1571. both parties conveenes a Parliament the Queens party at Edinburgh and the Kings party at Sterlin where as in time of peace they keept not a watch which the other party hearing L. Claud hamilton came in the night time and took the Regent out of his lodging in September and when they saw others coming for his rescue they killed him with â— shot George Bell the chief adviser of this enterprice and Captain Lawder the murderer were taken and punished as traitors I returne unto the affaires of the Church The Assembly conveenes at Edinburgh July 5. The XIX Assembly An. 1570. Robert Pont is chosen Moderator 1. The Sentence of excommunication is directed against Patrick called Bishop of Morray to be executed by Ro. Pont Visitor there with the assistance of the Ministers of Edinb 2. Ministers at their admission shall protest solemly that they shall not leave their Vocation under rhe pain of infamy periury c. 3. Tryall should be taken of young children how they are brought up by their parents in the true religion therefore Ministers and Elders of every parishon should examin the children when they come to nyne years of age and when they come to twelve years and the third time when they come to 14. years that it may be known how they have profited in the schoole of Christ 4. Because some Noble men have made defection from the Kings lawfull authority certain brethren were directed to the Earls Lords and all which made that defection to deale with them with earnest persuasions of reconciliation with certification if they continue in disobedience the Church will use the sword against them which God in his word hath committed unto them And the Commissioners are to report their answers unto the next Assembly 5. James Carmichell Schoolmaster of Santandrews accuseth Rob. Hamilton Minister there of some points of doctrin delivered in a Sermon The Clark register and the Justice-Clerk and another Lord of the Session shew in the L. Chancellors name that he had heard of that controversy and it containes some points tending to treason and against the Kings authority and therefore they require that the Assembly would not decide in that matter concerning the Kings authority untill the Nobility conveen which will be within few dayes but in such things as concern heresy or properly belong unto their jurisdiction they may proceed Unto this protestation the assembly agreeth and went-on in discussing the complaint in so far as is concerned doctrine and slander that may arise thereupon But I finde not the particulars 5. Conceilers of adultery should be called and examined and if they be convict to have cloaked adultery wittingly let the Rule have place Agentes consentientes pari poená puniantur 6. Quaeritur A woman bringeth forth a child and in time of her birth before the midwife depones that such a man is the father of the child and being called before a Judge is ready to swear the same And that man is ready to swear that he had never carnall dealing with that woman and there is not other proof to which of two should credite be given Ans Neutri credendum 7. The Assembly gives commission unto certain Ministers Barons and Burgesses to compear at Edinburgh the twelth of the instant with continuation of dayes or whensoever the Nobility shall conveen before the time of the next Assembly To require humbly an answer unto their articles and supplications with redresse of their complaints according to equity To assist concurr and assent to all and whatsoever shall be treated in the foresaid Convention tending to the promoving of Gods glory the maintaining the true religion the Kings authority the common well and authority of the realm As also to take cognition in all complaints supplications and requests of brethren specially remitted unto them by this Assembly And whatsoever shall be done by them in the premisses to report the same unto the next generall Assembly which is appointed to be at Edinburgh March 5. next to come Promising to hold firme and stable whatsoever these brethren or any eight or seven of them thinks good in the premisses to be done 3. All assignations and pensions granted by the Church during their will to whatsoever person or persons before this Date are discharged except only what is assigned to the Kings use X. At Edinb March 5. conveenes the Assembly Ge. Hay is chosen 1571. The XX. Assembly Moderator I. All Superintendents Commissioners to visite Churches should bring their book of visitatâ—on unto every Assembly next following To be considered by such Brethren as shall be appointed by the Assembly that the church may the better know their diligence in executing their office II. Sixe Articles concerning the iurisdiction of the Church which are to be ptopounded unto the Regent and Counsell and sought to be approved by them 1. that the Church have the judging of true and false religion doctrine heresy and such like that are annexed to the preaching of the Word and ministration of sacraments 2. election examination and admission of them which are to be admitted to the Ministry and other functions in the Church to charge of souls and ecclesiasticall Benefices together with the suspension or deprivation of such for lawfull causes 3. All things concerning the discipline of the Church which standes in correction of manners admonitions excommunication receiving to repentance 4. The judgement of Ecclesiasticall matters betwixt persons that are of the Church especially that are of the Ministry alswell in matters of Benefices as others 5. Jurisdiction to proceed with admonitions to the process of excommunication if need shall bee against them that shall rob the patrimony of the church appartaining to the Ministry or other way intromet with it unjustly whereby the Ministry is in danger of decay by occasion of the poverty of the Ministers 6. Because the conjunction of marriages pertaines to the Ministry the causes of adherence and divorcement ought also to appertain unto them as naturally annexed thereunto III. It is ordained that adulterers and such other scandalous persons shall hereafter be called by the Superintendent or Commissioner of the Province to compear before their Synodall Conuention and there receive their iniunctions as before in the generall assembly 4. All questions should be propounded or represented to the Superintendents and
Bishop or Beneficed person whatever because it is a distraction from his vocation Under pain of deprivation 4. Some articles were sent unto the Lord Regent namely that stipends be granted unto a Superintendent in every Province whither it bee where no Bishop is or wheâ—e is a Bishop who can not dischage his office as Santandrews Glasgow That in every Church destitute of a Minister such persons may be presented and â—tipends be granted unto them as are here present and whose names shall be delivered by the Bb. Superint or Commissioners 5. A complaint was made against the Bishop of Dunkell for ministration of the Lords Supper upon woâ—k-dayes and he is forbidden to do so again but only upon the Lords day according to the order of other Churches 6. If any Parliament shall be called or any other weighty cause require the presence of the Body of the Assembly the Superintendent of Lothian James Lowson Minister at Edinburgh and David Lindsay Minister at Lieth shall give timous premonition unto the Brethren to conveen and that Convention shall be reputed an Assembly 7. The absents from the assembly shall be charged to compear in the next to be censured for their absence Note 1. James Boyd was enduced by the Lord Boyd to accept the title of the Bishoprick of Glasgow which that Lord had purchased for his own gain of the revenues and in the former Act he is named as unable unto the office and in the same assembly he excused his negligence in the Church-affaires because he was employd in other affairs of that office 2. Within some weeks after that assembly John called Archbishop of Santandrews went into the pulpit topreach and falling down died 3. By an Act under the privy Signet of the date November 21. 1574. it appeares that John erskin so long as he had been Superintendent had not been in the Shiref-court though he was a Baron and at that time had exemption granted both for time by past and to come during his continuance in that office XII The National Assembly conveenes at Edinb March 7. as they 1575. The 28. Assembly then did reckon year 1574. where were Earles Lords bb Superindents c. James Boyd Bishop of Glasgow is chosen Moderator 1. The bb of Dunkell Brechin Murray and of Glasgow were removed and complaints made against every one of them Alexander Bishop of Galloway now submitteth himselfe Upon his submission and by solicitation of the Lord Regent he obtaines dispensation to be accepted if he will confesle his offence in the church of Halirudhouse only 2. It is ordained that none be admitted unto the office of a Bishop unless he be examined and approved by the Assembly 3. No Comoedies nor tragoedies or such playes should be made on any history of Canonicall Scriptures nor on the sabboth day If any Minister be the writer of such a play he shall be deprived of his Ministry As for playes of another subject they also should be examined before they be propounded publickly 3. Whereas Andrew Graham hath been presented unto the bishoprick of Dunblain undet the name of a Preacher albeit he be not one and it is alledged that there hath been no conclusion that all Bb. should first be Preachers and so if he be qualified to be a Preacher the presentation should be accepted therefore the assembly appointeth him to preach on wednesday upon Rom. 5. 1. and nameth certain persons to be present 4. Bishops Superintendents and every Minister are enjoined to admonish all such as were Papists within their bounds and have subscribed the Confession of faith according to the Act of Parliament that they should also participate of the Sacrament duly with their own congregation under pain that they shall be held Relapse and be censured with excommunication It may appear from these what manner of Bishops these were and that the Presenters of them aimed at their own advantadge and not at the good of the Church In the Assembly at Edinburgh August 6. were The 29. Assembly Bb. Superintendents c. Robert Pont is chosen Moderator 1 When Bb. were removed to be censured John Dury Minister at Edinburgh protesteth that the tryall of Bishops shall not prejudge the opinions and reasons which he and other Brethren have against the office of such Bishops 2. Alexander Bishop of Galloway delivereth an attestation of his satisfaction according to the ordinance he is restored to the liberty of preaching and standes still suspended from commission of visitation but is ordered to assist John Row Commissioner of Galloway pro hac vice 3. The Bishop of Dunkell is ordained to reside with his family at Dunkell before the next Assembly Under pain of deprivation Hee is also accused of dilapidation of his Benefice hee craves that he may have the liberty of an Advocate to plead for him this is refused but he should answer for himself or chuse a Minister to argue for him within three days 4. Because comely and decent apparell is requisite in all men especially in these which have function in the Church therefore all Ministers and Preachers are forbidden to have any broudering bagaries of velvet on gown on cloke or coat or have any cutting out of their cloaths stitching with silk pesments or lace all variant colours on sherts rings bracelets buttons of silver or of any metall all velvet satine tafety any licht color but that all their habite be of grave color to the end the good word of God be not slandered by them and their immoderateness And that their vifes be subject unto the same ordinance 5. Because the long continuance of Commissioners may induce some ambition other inconvenients after long reasoning it is concluded by the grearter part that the Commissioners shall be changed yearly 6. Eight Articles to be presented unto the Lord Regent 1. for planting the word throghout the realm it is petitioned that such Ministers as are not as yet placed may be received Ministers which have many churches may be relieved and Commissioners be â—ased and Bb having too great a charge may be helped And prouision of Commissioners may be payd for these two years bypast and in time coming 2. That such impediments may be removed which hinder the progresse of the doctrine such as abundance of vice un punished markets on the Lords day and the troubling of Ministers in execution of theit Ministry 3. That the order concerning the poore which before was begun may be put to full execution and to that effect a portion of the tyths which is the Churche's patrimony aâ—swell of the two parts as of the thirds may be employd for their sustentation as necessity craves 4. Because the Schools are the fountains from which Ministers must flow that provision may be made for them not only for Students remaining within the realm but for some men of good engine which by this Church shall be found fit to visite other Churches and Vniversities for their furtherance in learning 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
2. Before this Assembly the Chancelor Lord Glamms had written unto the Church of Geneva for their advise in the point of jurisdiction and after this Assembly Beza in answer sent his book De triplici Episcopatu Divino Humano Satanico It is true that Saravia wrote an answer unto that book afterwards but how therein appeares the weakness of his judgement and the partiality of his affection I leave it to be considered I add only 1. It can not be denied that those three sorts of Bishops have been in the Church 2. When the device of man justleth out the appointment of God that device can not bring a blessing with it but is rather permitted for a judgement XIIII The Assembly coveenes at Edinburgh Aprile 1. year 1577. 1577. The 32. Assembly were present Bb. of Glasgow Dunblain Superintendents c. Alexander arbuthnot Principall of the colledge of Aberdien is chosen Moderator 1. Because the Moderator was not in the preceeding assembly and so knowes not what was done at his desire it is appointed that the Superintendent of Anguise and other sixe Ministers shall concurre with him at seven hours in the morning to advise upon the things that shall be thought good to be handeled in this assembly 2. The principall matter to be handled is the policy of the Church so the Brethren were called to give account of their diligence The heads penned by John Row and James Lowson were read and nothing was gain said but only one argument was referred to further disputation and all were required if they had any argument in the contrary to propound it or if they would not argue publickly to resort unto these Commissioners for their satisfaction Leaving also liberty to propound their argument in publick before the heads be recollected and ordered in one body The Superintendent of Anguise said the head that was assigned unto him was obscure The assembly ordereth him to conferre with the other Commissioners the next morning at seven hours The heads committed to Androw Hay were read and nothing was opposed only the article of suspending Ministers was referred to further reasoning David Ferguson's part was approved only one article was referred Of what was committed to John Craig some were ordered to be contracted and others referred to further reasoning When all was read four Ministers were appointed to dispose them all in a convenient order and if any man would object against any particular he should have place 3. Accusation was layd against Patrick Adamson that he had entred into the Bishoprick of Santandrews against the acts of the Generall assembly and had usurped the office of Visitation without commission and left his office of Ministry Because he is not present to answer the assembly gives their full power to Robert Pont James Lowson David Ferguson and the Superintendent of Lothian conjunctly or in case of the Superintendents inhability to David Lindsay or John Brand To direct summons against the said Patrick to compear before them at such day or dajes as they shall think good Within Edinburgh To try examine his entry and proceedings to the said usurpation of visitation and deserting his ordinary Office of the Ministry With power unto them to summon the Chapter of Santandrews or so many of the Chapter as they shall judge expedient if need be and the Ordainers or inaugurers of the said Patrick as they shall think good for the better tryall of the premisses and what they shall find heer-in by process of examination report unto the next assembly And in the mean time to discharge him of further visitation untill he be admitted by the Church 4. James blakwood having two Benesices the personage of Sawchar and Vicaradge of Salin is ordained to dimit the one 5. Certain Min. were directed to inform the Lord Regent that the Church is abont the matter or argument of the Church-policy and when they shall have proceeded in it they will give him advertisement They went and returning report that the Lord Regent is well pleased with their travells and exhorts them to expede And if any thing occurre in the mean time let them give him information and they shall have his answer 6. Some petitions weresent unto the L. Reg as that provision may be made for Visitors that persons deprived by the Church for not doing of their Office may be deprived of their Benefice that he would put order to them who sell their Benefice that when a Benefice shall vake it may be bestowed on him who serveth at that Church and not on another not so well qualified c. These who were sent with these petitions after they had waited some dayes for answer return and report that because they had not commssion in writ his Gr. would give them no answer 7. The Brethren that were appointed to collect and digest the heads of the policy deliver them and all men are required to propound what argument they have against them Three of them de Diaconatu de Divortiis Jure Patronatus were called into doubt and nothing objected against the rest These three were disputed In utramque partem and it was appointed to argue more of them the next day 8. The Assembly considering the iniquity overflowing the wholl face of this common-wealth in so great light and revelation of the true religion and provoking the justice of God to take vengeance on so unthankfull a Nation And the many and perillous stormes and rage of persecution against the true members of Christ in France and in other parts Likewise the establishing of a setled order and policy in the Church being now in hands Have thought good that earnest recourse shall be had to God with common supplications and so that a generall fast be observed in all the churches of the realm with doctrine instructions unto the people to begin the second sonday of July and to continue untill the next Sonday thereafter c. 9. Because the marter of the policy is not as yet in such form as is requisit and some heads must be contracted and others enlarged for avoiding superfluity and obscurity the substantials being keept Some Ministers are appointed to use diligence in the premisses And that the work may be the more perfected before the next assembly which is ordained to begin at Edinburgh Octob. 25. other Ministers are appointed to conveen there Octob. 19. to consider the travells of the before named Ministers And the Visitors of Provinces are ordained to make intimation unto the Noble men and Barons that this work is in hand and to be treated in the next Assembly desiring their presence and concurrence c. Observe 1. In the first particulare a litle thing was begun for a personall use and thereafter the same was continued and turned to a common evill These who were appointed to informe the Moderator at that time in the assemblies following were chosen under the name of The privy conference and power was given unto them to
answer unto the Articles that were sent unto the Counsell and also to demand of the Counsell Whither they were directed unto the Assembly to give their advice in all things tending to the glory of God and well of his Church or only to hear and if the Brethren find it expedient themselves to propound unto the Counsell both the one and the other When they returned they reported Some difficulties were in the Articles and the Counsell hath appointed two to conveen the next day at eight of the clock in the morning with such as the Assembly will appoint to argue but they give them not power as Commissioners from the King to vote in the Assembly because the King is not present and they had not spoken with him of this point yet as brethren and members of the Church they shall give their advice vote The assembly appoints sixe Brethren to conveen too morrow to counsell and reason with the Commissioners of the Counsell 3. A day was appointed when every man who had any doubt or argument against the book of disciplin should propound his argument And at that time none offered any argument in the contrary 4. The brethren that were appointed to conferre with the Deputies of the Counsell report that the Deputies willed the Assembly to name the persons whom they do suspect of Papistry and by some of their number to admonish these persons to subscribe the articles of Religion or Confession and if they be disobedient to intimate that unto the counsell and also to proceed against the disobedients with the censures of the church The assembly nameth the Chancelor the Earls of â—aitnes Mongumery and the L. Ogilvy and sent J. Row Ja. Lowson to deal with the Chancelor and J. Craig J. Duncanson â—nto the others In the the fourth Session thereafter these brethren report that Earle of Caitâ—nes desireth to see and read the Confession Ogiluy declares that he had subscribed it before he went out of the country and is willing to subscribe it again and they had not occasion to meet with the others The Ministers of these parts where they shall make their repair are ordained to admonish them and if they find disobedience to proceed with the censure of the Church against them 5. Because there is great corruption in the estate of Bishops as they are now made in this realm whereunto the Church would provide remedy in time coming therefore it is concluded that no Bishops shall be elected before the next Gen. Assembly and discharges all Ministers Chapters to proceed in the election of a Bishop in the mean time Under the pain of perpetuall deprivation from their Office And that this matter be proponed first in the next Gener. Assembly to be consulted what further Order shall be followed herein And if any Benefice waikes where is a qualified Minister serving the Church it is ordained that no Visitors give Collation of these Benefices to any other person but unto the Minister of that church before the next G. assembly 6. It is appointed that Robert Pont James Lowson and David Lindsay shall review the book of disciplin and being written according to the Originall one copy to be presented by them unto the King with a Supplication penned to that effect and another Copy unto the Counsell The time to be at their opportunity so that it be before the publick fast And if conference shall be craved these brethren shall advertise John Craig Alex. arbuthnot John Erskin of Dun W. Cristeson John Row David Ferguson Ro. pont James lowson David Lindsay John Duncanson An. melvin An. hay To conveen at the time appointed by the King Counsell c 7. The Assembly considering the universall corruption of the body of the realm the great coldness and slackness of religion in the greatest part with the dayly increase of fearfull sins as incest adultery murders and namely recently committed in Edinburgh Sterlin cursed sacriledge ungodly divisions within the bowels of the realm with all manner of disorderly ungodly living which hath provoked our God although long-suffering to streatch out his arm in anger to correct and visite the iniquity of the Land especially by the present dearth and famine Joyned with the civill and domesticall seditions where upon doubtless greater judgements must succeed if these corrections work not reformation or amendement in mens hearts Seing also the bloody conclusions of that Romane Beast tending to raze from the face of Europe the true light of the blest word of saluation For these causes and that God of his mercy would blesse the Kings Ma. and his regiment and make his Government happy prosperous As also to put in His heart and the hearts of the States of Parliament not only to make establish good Politick lawes for the we of the realm but also to set establish such discipline in the Church as is craved by the word of God and is alrealy penned to be presented unto his Ma. and Counsell That in the one and other God may have his due praise and the age to come may have an example of upright godly dealing Therefore it is ordained that a fast be keept in all the churches to begin the first sunday of Juny and to continue untill the next sunday inclusive with accustomed exercise of doctrin prayer c. 7. The next Assembly is appointed to be July 7. if the Parliament hold which is already proclamed Or if it hold at any othet time before October 24. that the brethren shall conveen in the place four days before and otherwise to conveen Octob. 24. The 35. Assembly at Edinburgh Because the Parliament held at Sterlin in Iâ—ny therefore the Assembly conveenes at Sterlin Iuny 11. Iohn Row was chosen Moderator 1. Some were sent unto the King craving that Commissioners might be sent in his name unto the assembly 2. The Act of the former assembly concerning the election of Bishops this assembly in one voice concludes to be extended into all time coming and that all Bishops already elected shall be required particularly to submit themselves unto the Generall assembly for reformation of that estate of Bishops in their persons and if they refuse after admonitions the censure of excommunication shall proceed against them The Bishop of Dumblain offered his submission presently 3. The act of the former assembly concerning Collation of Benefices is confirmed untill the next Assembly 4. These which were appointed to present unto the King and Counsell the copies of the book of disciplin shew that they had done according to the Commission and his answer was that not only would he concurre with the Church in all things that may advance true religion presently professed but would also be a Proctor for the Church and then he had presented their Supplication unto the Counsell and they had appointed some unto a Conference and what was done there is ready to be shewd The next day these things were
and there advise conceive and form such heads and articles as they shall think meet to be proponed in name of the Church unto the Parliament for maintaining Gods glory and the good of the policy of the Church To desire with all humility and affectuously to crave the same to be granted To conferre and reason there upon the said heads and such as shall be proponed unto them Even so as the assembly might do if they were present Likewise power was given to John Erskin of Dun John Dunkanson Andrew Hay John Craig Thomas Smeton and And. Melvin to passe unto the Kings Majesty and Counsell in Sterlin with convenient expedition to present the heads articles and complaints after following with humble reverence and instance ........... 1. The Church craves his Majesty make generall prohibition that none of the inhabitants of the realm send their children to Paris or any other University or town professing Papistry under such pain as his Majesty and Counsell shall think expedient 2. That his Majesty would cause the Provests and Masters of the Colledges of the University of Santandrews to produce the foundations or primary Grants of these colledges to be considered by his Ma. and such as he shall appoint that these may be sighted and reformation made therein as shall be judged expedient 3. Because some Jesuits are already within this country that order may be taken with them as is requisit 4. Because one Minister is not sufficient to wait upon his Majesty and house To crave thaâ— his Majesty would be content another of the best qualities within the realm to be joined with Iohn Duncanson in the whol Ministry of his house 5. Because in the last Conference at Sterlin at his Ms command concerning the Policy of the church some articles were referred to further conference To crave that persons unspotted with such corruptions as are desired to be reformed may be named by his Majesty to proceed in further conference of the policy and time and place to be appointed for that effect 6. Because the Church understandes that his Majesty by advice of his Secret-counsell directeth Letters to stay the execution of the Acts of the Generall assembly As also summoneth Ministers that proceed in tryall of excommunication which is pronounced by them according to the word of God and disciplin of the Church And stayth the pronouncing of the same as the Commissioners will declare particularly therefore his Ma. hereafter would suffer the Acts of the Generall assembly to be put to execution and namely that excommunication being pronounced may have due execution Likewise the proceedings of the former Conference at Sterlin were now read and conferred with the book of discipline 2. The assembly weighing the apostasy of Ninian daliel Master of the grammer-school of Dumfrise deposeth him simpliciter from the function of the Ministry and suspends him from teaching the School untill al 's good experience be had by them of his good life as they have of his defection And in the mean time ordaines one of the Doctors of the school if he be sound in religion to teach that schoole And ordaines him to confesse his offence in the face of the assembly and thereafter in the Church of Dumfrise and other parts where he hath abused the simple people and also publickly in presence of the Commissioner to revoke his errors and professe the contrary truth craving God and his Church pardon And that immediatly after his and the Commissioners passing home Under the pain of excommunication c. This Ninian Daliel delivereth unto the assembly his judgement concerning the heads of religion subscribed with his hand protesting before God that not for favor nor fear of flesh he affirmed the doctrin contained therein and is minded to live alwayes and dy in it This paper is found to agree in all points with the judgement of the the Church 3. Some questions were propounded by the Provinciall Synods 1. Because great inconvenients have ensued and dayly do ensue by Readers a wholl Synode hath inhibite all Readers to Minister baptism or solemnize marriage permitting to them but the proclamation of the banns and simple reading of the text of Scripture And now that Synod desireth an uniform order may be established through all the Provinces Resp So many Readers as any Synode findeth unmeet to solemnize marriage let them be inhibited by them 2. Sundry Ministers have plurality of Benefices where by some Churches are disappointed of Service It is craved that an universall order may be prescribed that the Minister shall serve where his Benefice lyeth or that he make provision for the same Resp It is agreed 3. Presbyteries would be erected where the Exercise is used untill the Policy be established by a law Resp The Exercise is a Presbytery 4. Whit her any may be suffered to read in a Church in â—ase of necessity without admission althogh he be an Elder or deacon Resp Negatur simpliciter 5. Whither it be lawfull to marry on week-days a sufficient number being present and joyning preaching thereunto Resp It is lawfull 6. What order shall be taken with these who absent themselues from the Communion alledging the cause to be envy against their nighbour and whither others that will not salute nor bear familiar company with their nighbours and being required by the Minister should be admitted Resp the first should be admonished and the other should not be admitted without reconciliation if it stay on his side 7. Persons that after admonition go to May-playes should not be admitted to the Sacrament without declaration of repentance for that fault 8. If persons go to a Popish priest to be marryed they should be called to satisfy as fornicators and after proclamations they should be married again rhe other being null and the priest should be punished Lastly the next assembly is appointed to beginn at Dundy the second tuisday of July next According to these Commissions in the Parliament at Edinburgh October 20. it was 1. Declared that the Ministers of the blest Euangell of Jesus Christ whom God of his mercy hath now raised up among us or hereafter shall raise agreeing with them that now live in doctrin and administration of the Sacraments and the people of the realm that professe as he now offereth in his Euangell do communicat in the holy Sacraments as in the Reformed churches of this realm are publickly administrat according to the Consession of saith To be the true holy Church of Jesus Christ within this realm And decernes and declares that all and suâ—dry who either gainsay the Confession of faith professed in Parliament in the year 1560. as also specified ...... Or that refuse the participation of the Sacraments as they are now ministrat to no member of the said Church ........ so long as they keep themselves so divided 2. The King with advice of his three Estates declares and grants jurisdiction to the Church which consists and stands in preaching the true word of
the Duke is offended are these that Walter had spoken in pulpit That within these four years Papistry had entred into the Country not only into the Court but into the Kings hall and maintained by tyranny of a great Champion which is called Grace And if his Grace will oppone himselfe unto Gods Word he shall have litle grace And concerning the Bishop of Glasgow the King desireth that they stay from proceeding against him as Bishop but if the Church hath any other things to lay unto his charge let them use their order Hereunto Wa. Balcanquell answered First he praiseth God that he is not accused of any thing wherein he hath eitheir Ciyily or criminally in his life conversation offended the King or his lawes whereunto with all reverence and at all times he is ready to submitt himselfe But he is accused of these things which he hath spoken publickly in the pulpit as being more plain in reproving vice than some men can well suffer which is a main point of his doctrine and howbeit he hear it now opposed he must so justify the same that although all the Kings on earth would call it erroneous he is ready to prove it by good reason to be the very truth of God and if need shall require to seall it with his blood Secondly he praiseth God for that by his last accusation God hath given so much victory unto his church that howbeit then in was called into question Unto whom the judgement of doctrin should appertaine Yet as then by reason it was concluded by the Kings Majesty his Counsell and Commissioners appointed by them to conferr with the Ministers in that matter that in all time coming the tryall of a Ministers doctrin should be referred to the judgement of the assembly of the Church as the only competent Judge thereof So it is now performed and because he seeth the promise now keept he thankes God and is the more glad to give his answer before the assembly and that in this manner These things he spoke in his Sermon on wednesday last he spoke them not quietly but all the assembly heard them and so of all men can best judge of them wherefore with all reverence he submits himself simpliciter unto their godly judgement Nevertheless neither being asshamed of his doctrin nor minded to give any advantage to his enemies so for as he may whose purpose he knowes against him in this matter he only requires this condition that the Canon of the Apostle Paul be keept to wit Against an elder receive no accusation but under two or three witnesses This form of proceeding he craves in this matter As yee are the assembly of the Church and competent Judges unto him so he is ready to answer before you to all accusations that shall be layd against him and underly your judgement Let any man therefore according to the Canon of the Apostle which in no way yee may break stand up before you and say he hath any thing to accuse mee and hath two or three witnesses ready with him to prove his accusation then shall I answer him And seing James melvin heard not the doctrin and therefore will not take upon him to accuse I will said he supercede further answer untill I see my accuser The assembly sent Tho. Smeton and Da. Ferguson with this answer unto the King that seing Wa. Balcanquell is a brother of the Ministry the Canon of the Apostle should be keept and the accuser with two witnesses should be present As also to desire his Ma. to send Commissioners to see this matter tryed as the Church is most willing to try the same In the sixth Session following the same Wa. Bulcanquall submits himself unto the judgement of the assembly and craves that they would proceed therein according to the canon of the Apostle The Assembly ordereth Da. Lindsay and Tho. Smeton to go unto the King as before is said The next day they report that they could have no answer because of great affaires of the King and Counsell In the Session following Da Lindsay is directed to go unto the Church-Session of Edinburgh and desire them to declare whither they or any of them found any error scandall or offense in the Sermon preached by Wa. Balcanquell upon the wednesday before named In Session 18. the assembly willing to try the points of accusation given by James melvin in name of the Duke of Lennox and having sundry times traveled with his Ma. that the rule of the Apostle should be keept And that his Ma. would direct Commissioners to understand their just proceeding and no effect of their suit hath followed And for satiffaction to his Ma. and for removing all scandall that may arise hereby they had directed a Commissioner unto the particulare Church of Edinburgh requiring them if they had found or know any word spoken in that Sermon erroneous or offensive and their answer is reported by a member of the Session that they heard nothing spoken by him that day that was scandalous or offensive but good and sound doctrin After voting in this matter without any contradiction the assembly declares that they nor any of them did find any fault in the said Sermon either of error scandall or just offence but solide and true doctrine praising God and justifying their brother of that accusation 9. In Sess 9. certain brethren were named to travell diligently in erection of Presbyteries before the next assembly as they are directed into severall Provinces and James lowson is ordained to penn a form of proceeding that the brethren knowing the order may keep an uniformity 10. Articles whereof Robert mon gomery minister at Sterlin was openly accused in Sess 10. are 1. that preaching in the church of Sterlin he moved a question Whither women were circumcised and concluded that they were circumcised in the foreskin of their head 2. He teaching in Glasgow said The disciplin of the Church is a thing indifferent and may stand this or that way 3. He accused the Ministers that they used fallacious arguments and that they were curious braines 4. He sought to bring the Originall languages into contempt to wit Hebrew Greek to that end abusing the words of the Apostle 1. Cor. 14. and tauntingly asking In what school were Peter and Paul graduat 5. To. prove the corrupt estate of Bishops in our time he alledged the exempls of Ambrose and Augustin c. 6. It is sufficient to baptize in the name of the Father only or in the name of the Son Or in the name of the Holy Ghost because they are all one God 7. The matters of disciplin and lawfull calling in the Church he called triffls of policy 8. He accused the Ministers of sedition and Laese-Majesty in exhorting them not to be seditious nor meddle with high matters nor put-off crowns or put-on crowns and if they medle any farther there-in they will be reproved 9. He contemned the application of the Scripture to particular
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
horning to cease from all proceeding against him to excommunication 8. Blasphemous railing against the Ministers in pulpite since his suspension and oft before And in summamanifest contempt of the ordinance of the Church and stirring up a fearfull schism betwixt some of the Nobility and the Church All which being tryed partly by his own confession partly by the process in the Gen. assembly last in Edinburgh and by the process declared by the Eldership of Sterlin and partly by testification of good and godly brethren was found all to have fallen in his person and him to be culpable thereof for the which hainous and unworthy crimes the Assembly voteth and concludes the said Robert not only unworthy to serve in the Office of the Ministry but to be deprived thereof perpetually the sentence of excommunication to strick upon him unless he prevent the same by repentance The Lord of requests craves that the pronouncing of the said sentence may be delayd untill the King be advertised The Assembly continues their answer till after noon In Sess 9. a letter being written in name of the Ass unto the K. was read and thought good to be delivered unto the Lord of requests whereof here is the tenor Please your Maj. Wee have received your Gr s most loving letter directed unto us by your Gr s Commissioner Mark Ker Mr of requests and are compelled to burst out with most humble thanks unto our good God who of his mercy hath given us â—o godly a King carefull and wel-willing that God be glorified and his Church within your M. realm maintained as plainly appeares by the articles by your G. propounded whereunto with all diligence we began to make answer but in such shortness of time and such strait whereunto we were brought by certain Letters raised at the instance of Mr Robert mongomery wee are altogether stayd in that many other godly actions for upon the. 27. day of this instant the Assembly being occupied in godly and modest reasoning of weighty matters he caused an officer of armes to enter irreverently and under pain of horning commanded the wholl Church from all proceeding against him for whatsoever cause or enormity committed in his wicked attempts A thing that was never heard nor seen since the world began whereof we must lament unto yout Gr. and having no other refuge under God most humbly crave that by these extraordinary charges directed against the word of God and Lawes of your Gr s Countrey we be not constrained either to betray the cause of God by bearing-with and winking at horrible crimes manifest to all men in the person of the said Mr Ro. or to be reput and accounted disobedient to your Majesty in whose service wee have been are and shall be ready to spend our blood lifes Beseeching your Gr. wee may find this grace and favor in your Ma s sight to keep our conscience clean before God and reserve ourselves unto him who hath given us the charge of his inheritance This most reasonably request wee doubt not but to obtain at your Majesty our particular reasons being heard and considered which wee mind by Gods grace more largely to expound by certain brethren directed unto your Majesty and with a full answer unto the foresaid articles In the mean time wee beseech your Ma. not to give eare to the sinistrous report and wrangous information of men who by such dealings go about to draw your Ma. heart from your true faithfull subjects and by this unhappy schism to overthrow the Church of God within your Gr s country and for their own particular gain banish Christ and his word which God of his infinite mercy forbid and preserve your Gr. body and soull for ever From Santandrews Aprile 27. 1580. When this Letter was directed The assembly after voting concerning the sentence to be pronounced against Robert mongomery deprives him from all function of the Ministry in the Church of God during the will of the Assembly and more decerned the sentencce of excommunication to be pronounced in face of the assembly by the voice and mouth of the Moderator present against him to the effect that his proud flesh being casten into the hands of Sathan he may be winne again if it be possible unto God and the said Sentence to be intimated by every particular Minister at his own particular church in his first Sermon to be made by them after their returning The pronunciation of the said Sentence being stayd untill moonday at nyne hours because of the compearance of the said Rob. who hath Ro. Mongomery renounces his appellatioÌ„ renounced the appellation interponed by his procurator in his name and by himselfe that day before noon from the sentence of the Church and craves conference to be granted unto him of the most godly and learned brethren this the Church granteth untill moonday at nyne a clock upon condition he remain and wait upon the doctrin and conference of the brethren and make no novation or new charge against the Church He promiseth to attend upon the doctrin and conference of the Brethren the morne all day and he shall neither use nor purchase any new charge in tbe mean time if the Church use none against him And moreover the Assembly ordaines prajers to be made tomorrow after the sermon by him who shall occupy the place for the time In Sess 12. to the end the brethren may know what And submitts to the Assem fruit hath followed upon the Conference with R. Mongomery he is demanded to declare in the presence of God the simple truth of the accusations that were layd to his charge After prayer that God would be mercifull to him he confesseth as followes 1. He confesses the command given to him by the Reader at Sterlin to desist from his Office 2. He grantes that he had baptized children gotten in fornication but he took caution of the parents that they should satisfy the Church but this was not in presence of the Elders or Session 3. He remembereth not that ever he preached the circumcision of women 4. He made promise to the presbytery of Sterlin to wait on his charge of the Ministery there which he hath broken 5 He confesses that on March 20. the presbytery of Sterlin told him of the suspension bâ—t he was not certain of it because hee had not heard the process of it 6. He declares that howbeit he knew not the raising of many Letters against the brethren yet he keeped the ordinaâ—y diets thereof 7. He grantes the usurpation of David Weems flock wherein he confesses he had heavily offended 8. He confesses he had heavily offended against God and his Church by procuring and raising Letters against the Gen. assembly and in accepting the Bishoprick of Glasgow without advice of the Assembly and in proceeding by this form of doing which he hath used for the which he submits himself unto the will of the brethren and is willing to abide their
to dis-agree from a good order to be complained on unto the Gen. assembly next coming And the order which every presbytery takes shall be sighted and thereof one good order shal be established for all 5. The day of the Exercise shall be also the day of Ecclesiasticall process and if the brethren find it necessary for a process they may appoint days times places thereunto besids the day of Exercise 6. It is not thought expedient that the Presbytery shall be astricted to send their Moderator unto the Assembly but liberty to chuse whom they think most expedient for confort of the Church 7. It is not thought meet that visitation be excep ère nata and the same not to be limited unto the Moderator but to any two or moe as the Presbytery shall direct for the necessity of the matter according to the book of Policy 8. The Clerk and Moderator shall subscribe in grave matters and form of proceeding in name of the eldership and whill God provide some better contribution every particulare Church of the Eldership shall contribute for the Scrib's entertainment 9. The Ministers of the parish shall execute the summons concerning his parish and bear the burden of the things that are directed by the Presbyteâ—y or some depute by him within his parish 10. The order of admission of Elders is referred to the order used in Edinb which is approved 11. The Moderator of the Presbytery is to designe Manses and gleebs where it is râ—quisite and for satisfaction of the Act of Parliament that they have a speciall commission for that effect Untill it please God to move the King that the Law may be reformed Providing the Moderator do nothing without advice of the Presbytery 12. How many Churches shall be in every Presbytery it is referred unto them who have commission to establish presbyteries 13. The form of process in weighty matters is to be in writ at the discretion of the presbytery pro re nata in lesser things to be verball 14. If any will not receive the office of an Elder and traveleth not in the word wee may exhort but not compell 15. Ordaines every presbytery within their own bounds to try their Ministers and if any offence shal be found to punish it according to the quality and estate of the crime before the next generall assembly 16. The Presbyteries shall try and examin the persons desiring to enter into the function of the Ministry and if they find them qualified to provide them unto Churches XII Ordaines a fast to be keept in all churches of the realm with doctrin and instruction of the people to begin the first Sunday of Juny next and to continue untill the next sunday inclusivè using in the mean time exercise of doctrin according to the accustomed order And the Kings Majesty to be certified by the Commissioners that are sent to him and to be supplicated that he would be pleased to authorize it by proclamation for that effect The causes are 1. universall conspiracies of Papists in all countries against Christians for execution of the bloody Acts of Trent 2. The oppression and thralldom of this Church of God 3. Wasting the rents thereof without remedy 4. Falling from former zeall 5. Flocking hither of Jesuits Papists 6. Manifest bloodshed incest adulteries with other horrible crimes defiling the land and unpunished 7. The danger wherein the Kings Majesty stands through evill company about him by whom it is feared he may be corrupt in manners Religion 8. Universall oppression contempt of the poore c. XIII The next Assembly is to be at Edinburgh Octob. 24. unless some necessary occasion interveen and advertisement to be made by the Eldership of Edinburgh and Ministers of the Kings house For clearing the process against Robert Mongomery it is heer to be added that about February 22. he went to Glasgow with purpose to preach the Sunday following but a number of the Students in the Colledge entred into the Church on Saturday at night to hold him out and keept the pulpit for their Principall Thomas Smeton That day his Text was He that entereth not by the door but by the window is a thief and a Robber and he inveighes against simoniacall entries into the Church The next Sunday Rob. Mong comes to the Church with a great number of Gentlemen and displaceth the ordinary Minister David Weemes and he made the Sermon And because the Chapter of Glasgow refused to conveen unto his election he caused summon all them of the Chapter to compear before the Counsell They again caused summon him to compear before the Synod of Lothian to hear the sentence of excommunication pronounced against him He informes the King of this citation and causeth warn the Synod to appear the 12. day of Aprile before the King and Counsell at Sterlin discharging in the mean time all proceeding in that business Robert Pont with some others compearing at the day in name of the others protestes that albeit they had compeared to testify their obedience unto his Majesty yet he did not acknowledge his Majesty and Counsell judges in that matter it being a cause ecclesiasticall and that nothing done at that time should prejudge the liberties of the Church and Lawes of the Realm The Counsell rejectes the protestation and did inhibit the Ministers to proceed against Mongomery Because the Generall Assembly was at hand they yeeld obedience in this only they caused warn him to compeare before the Assembly B. Spotswood hath thâ—se particulares but inverted and it is clear by Mongomerie's words in face of the Assembly that all these things were done before this Assembly Here is not an end of this business but after this Assembly he under took to settle himself at Glasgow and procured Letters from the King unto the Gentle men of these parts to assist him The Presbytery of Glasgow knowing what he had done intend process against him for usurping the place of the ordinary preacher Mathew Stuart of Minto being Provest of the City came and presented a warrant from the King to stay all proceedings against the Bishop and willeth them to desist John Howeson Minister at Cambuslang being then Moderator replieth that they will proceed noth withstanding that warrant Whereupon the Provest pulleth the Moderator on t of his seat and carrieth him prisoner to the Tolbuith The rumor of this went quickly through the Kingdom and in time of the fast that was appointed by the Assembly this fact was lamented by the Ministers Among others John Dury preaches against the Duke of Lennox as the cause of all this trouble Wherefore the King will have him removed out of the town and caused command the Magistrates to put him out of their town within 24. hours They not daring to disobey yet unwilling to use their Minister in that maâ—ner dealt with him to depart quietly Upon this occasion advertisement was sent unto all Presbyteries to send their Commissioners unto Edinburgh according to
asscribe or take upon them any part thereof in placing or displacing Ministers of Gods word in spirituall livings or offices without the Churches admission or in stopping the mouths of preachers or taking upon them the judgement and tryall of doctrin or of hindering or dis-annulling the censures of the Church or exeeming any offender there from 2. That the Presbyteries consisting of Pastors or Teachers and such as are commonly called Elders according to Gods word and now according to his Ma s direction appointed in diverse parts of this realm for disciplin and keeping order in ecclesiasticall affaires Be approved established by authority and paines prescribed against them that stubbornly oppose themselves 3. That the Synodall assemblies consisting of sundry Presbyteries and Nationall consisting of the wholl be approved and by vertue Act of Counsell presently and of Parliament hereafter have power to conveen so oft as occasion shall require to advise treat conclude and make ordinances in such things as concern the well of the Church and their charge in doctrin and disciplin with liberty to appoint times places for that effect 4. That Presbyteries and such as they will direct of their own number have the same power in designing manses gliebs and repairing of Churches as Bishops or Commissioners had before 5. That every Church have their severall Pastor to be sustained on the tyths of the parish where he serves and to that end the manses of churches that are annexed to great Benefices or prelacies be dissolved pensions given out of the tiths and tacks of the same set by the Collectors or possessors may be revoked c. Likewise a Supplication unto the King and Counsell was read for redress of many enormities 1. That the slanderous proclamation at Perth July 12. and published in all townes and parish-churches and to the perpetuall infamy of Gods servants is printed may be perused and diligently considered and triall be made whither any Minister be culpable of such odious crimes and if they be culpable that they be punished with all rigor of law And otherwise that the givers out of so blasphemous reports and devisers and diters of that infamous libell be punished accordingly And that by Act of Counsell and open proclamation the Ministry be declared innocent of such wicked and hainous crimes 2. That the unaccustomed violence used against Jo. Howeson drawing him out of the seat of the presbytery ...... And against David Weemes Minister be so punished that none be bold to attempt the like hereafter 3. That Colin Campbell Archbald and Wi. Heggets burgesses of Glasgow with their complices be punished according to justice for the uproar made by them against the Students and shedding their blood 4. that the proclamation lately made for the liberty of the Assemblies may be enlarged and more plainly cleared 5. That your Lp s will give his Majesty to understand how wicked instruments they are who persuaded his Gr. to allow and take upon himself all the mischiefs and ungodly proceedings whereby his Gr. and the Church Country were brought into such misery and danger 6. That all Acts of Counsell made against Presbyteries assemblies charging them to desist from proceeding in discipline and ecclesiasticall censures against scandalous persons be annulled and deleted and the Act made against J. Dury 7. That his Majesty and Lords will weigh what great inconvenients and absurdities fall out upon the Act of Counsell made concerning the absolute power and for removing them to delete that Act never to be remembred 8. That his Gr. and Lords provide carefully foresee that by wicked practise of dimission or association of authority the Church the Kings Majesty and country be not hurt and that the same be stayd in time 9. That the stipend appointed unto the Minister of Sterlin and now wickedly purchased by Ro. Mongomery to his young son be restored for sustentation of a qualified man to teach that flock which by his ungodly dealing and apostasy hath been destitute so long time 9. That it would please your Majesty and Lords to have compassion upon that Noble and godly man James Hamilton Earle of Arran somtyme a comfortable instrument in Reforming the Church of God and now visited by the hand of God and bereft under pretence of Law 10. That Commissioners be deputed in each part for visiting the Colledges The Assembly gives commission unto nyneteen Ministers with the Ministers of the Kings house to present this Supplication unto the Kâ—ng and the Estates now conveened at Halirud house or unto the Parliament when it shall be holden crave answer c. In the next Session these brethren report that the Lords crave the advice of the Church who should sit in their names to vote in Counsell and Parliament seing now they are about the taking order for a Counsell consisting of three Estates For better resolution in this particulare it was thought meet to enquire of the Lords what is their meaning in this proposition In the following session answer was returned that the meaning is Whither the Church will consent that some of the Bishops should for the Church be upon the Counsell The assembly resolves they can not agree that any shall vote in name of the Church but they who bear office in the Church and are authorized with commission thereunto Two Ministers are appointed to return this aâ—swer unto the Lords In this Convention of Estates nothing was done in the affaires of the Church they were all for securing themselves XX. On January 28. year 1583. the King withdrew himselfe from the 1583. Another change of Court Nobility that had separated the Duke and Arran from him and he went unto the Castle of Santandrews untill he sent for other Noble men to be of his Counsell and the entituled Earle of Arran was let out of Duplin and came unto the King whereupon in the end of that year followed great alteration The Generall assembly conveenes at Edinb April 24. Tho. The 45. Assembly Smeton is chosen Moderator I. Three Ministers were sent unto the King to humbly desire Commissioners for assisting the assembly in treating and concluding c. And seing his Majesty had sent Ambassadors into England that he would be pleased to endeavoure an union be made betwixt the two Kingdoms and other Christian Princes and Nations professing the true religion against the persecution of Papists and them that are confederat in that bloody League of Trent and also that her Majesty would disburden their Brethren of England from the yoke of ceremonies imposed upon them against the liberty contained in Gods word Likewise in Sess 5. others were ordained to supplicate his Majesty earnestly that the French Ambassador may be sent away because his travell is suspected to tend against religion and the Commonwell That a Jesuit Holt may be tryed and according to his offense punished That the Lord Seton's son may be accused for his Letters unto Jesuits That a brother of
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
either willfully with stand or ungraciously tread the same under your feet for God doth not disclose his will to any such end but that you should yet now at the length with all your main and might endeavour that Christ whose easy yoke and light burthen wee have of long time cast off from us might rule and raign in his Church by the scepter of his word only May it therefore please your wisdomes to understand Wee in England are so far from having a Church rightly reformed according to the prescript of Gods word that as yet wee are not come to the outward face of the same For to speak of that whereof all consent and whereupon all writers accord the outward marks whereby a true Church is known are the preaching of the word purely Ministring the sacraments sincerely and ecclesiasticall disciplin which consistes in admonition and correction of faults severely Touching the first namely the Ministry of the word although it must 2. Against corruptious in the Miâ—istry be confessed that the substance of doctrin by many delivered is sound good yet herein it faileth that neither the Ministers thereof are according to Gods vvord proved elected called or ordained nor the function in such sort so narrovvly looked unto as of right it ought and is of necessity required For vvhereas in the old Church a tryall vvas had both of their ability to instruct and of their godly conversation also novv by the letters commendatory of some one man Noble or other tag rag learned or unlearned of the basest sort of the people to the slander of the gospell in the mouthes of adversaries are freely received ...... Then they taught others novv they must be instructed themselves and therefore like young children they some of them must learn Catechismes Then election was made by the common consent of the wholl Church now every one picketh out for himself some notable good Benefice he obtaineth the next advouson by money or by favor and so things himselfe to be â—ufficiently chosen Then the Congregation had authority to call Ministers in stead thereof now they run they ride and by unlawfull sute and buying prevent other suters also Then no Minister was placed in any congregation but by consent of the people now that authority is given into the hands of the B. alone who by his sole authority thrustes upon them such as many times alswell for unhonest life as for lack of learning they may and do justlâ— dislike Then none was admitted to the Ministry but a place was void before hand to which he should be called but now Bb. to whom the right of ordering Ministers doth at no hand appertain do make 60. 80. or a 100. at a clap and send them abroad into the Counâ—ry like masterless men Then after just tryall and vocation they were admitted to the function by laying on of the hands of the company of the Eledrship only now neitheir of these being looked unto there is required and all be a surpless a vestiment a pastorall staff besids that ridiculous and as they use it to their new creatures blasphemous saying receive yee the holy Ghost Then every Pastor had his flock and every flock his shepherd or els shepherds now they do not only run fysking from place to place a miserable disorder in Gods Church but covetously joyn living to living making shipwrack of their own consciences and being but one shepherd nay would to God they were shepherds and not wolves have flocks Then the Ministers were Preachers now bare Readers and if any be so well disposed to preach in their own charges they may not vvithout my Lord's licence In these days they vvere knovvn by voice learning doctrin novv they must be discerned from others by popish and anti-Christian apparell as cap govvn tippet c. Then as God gave utterance they preached the vvord only novv they read homilies Articles injunctions c. Then it vvas painfull novv gainfull then poor and ignominious novv rich and glorious And therefore titles livings and offices by Anticrhist devised are given to them as Metropolitane Archbishop Lords grace Lord Bishop Suffâ—agan Dean Archdeacon Prelate of the Gatter Earle County Palatine High Commissioners Justices of peace and Quorum c. All which together with their offices as they are strange unheard-of in Christs Church nay plainly in Gods word forbidden So are they utterly with speed out of the same to be removed Then Ministers were not tied to any form of prayers invented by man but as the spirit moved them so they powred out hearty supplications to the Lord Now they are bound of necessity to a prescript order of service and book of common prayer in which a great number of things contrary to Gods word are contained as baptism by women privat communions Jewish purifyings observings of holy days c. patched if not altogether yet the greatest peece out of the Pop's portuis Then feeding the flock diligently now teaching quarterly then preaching in season out of season novv once in a month is thought sufficient if tvvice it is judged a vvork of supererogation then nothing taught but Gods vvord novv Princes pleasures mens devices popish ceremonies and Antichristian rites in publick pulpits are defended Then they sought them now these seek theirs These and a great many other abuses are in the Ministry remaining which unless they be removed and the truth brought in not only Gods justice shall be powred forth but Gods Church in this realm shall never be builded for if they who seem to be workmen are not workmen indeed but in name or els work not so dâ—ligently and in such order as the workmaster commandeth it is not only unlikly that the building shall go foreward but altogether impossible that ever it shall be perfected The way therefore to avoid these inconveniences and to reform these deformities is this your wisdoms have to remove advousons patronages Impropriations and B. authority claming to themselfs thereby right to ordain Ministers and to bring-in that old true election which was accustomed to be made by the congregation you must displace these ignorant unable Ministers already placed and in their roomes appoint such as can and will by Gods assistance feed the flock you must pluck down and utterly overthrow without hope of restitution the court of Faculties from whence not only licences to enjoy many benefices are obtained as Pluralities Trialities Totquots c. But all things for the most part as in the court of Rome are set on sale licences to marry to eat flesh in times prohibited to lie from Benefices and charges a great number beside of such abominations Appoint to eveâ—y congregation a learned diligent preacher Remove Homilies articles injunctions a prescript order of service made ouâ— of the Masse-book Take avvay the Lordship the loytering the pomp the idleness and livings of Bishops but yet employ them to such ends as they vvere in the old Church appointed for
the Church did so it appeares he saith in Epiphanius It doth not and the contrary appeares by S. Jerom in epi. ad Tit. ad Euagr. and sondry others who lived some in the same time some after Epiph. even Austin himself thogh D. Bancroft cite him as bearing witnes thereof likewise I grant S. Austin in his book of heresies ascribeth this to Aërius for one that he said Presbyterum ab Episcopo nulla differentiâ debere discerni but it is one thing to say There ought to be no difference betwixt them which Aerius saying condemned the Churches order yea made a schism therein and is so censured by S. Austin counting it an heresy as in Epiphanius he took it recorded himself as he witnesseth de heres ad Quod vuld in praefat not knowing hovv farr the name of heresy should be stretched and another thing to say that by the word of God there is no difference betwixt them but by the order custom of the Church vvhich Augustin himself saith in effect epist 19. so far vvas he from vvitnessing this to be heresy by the generall consent of the vvhole Church Which untruth hovv vvrongfully it is fathered on him and on Epiphanius vvho yet are all the vvinesses that D. Bancroft hath produced for the proof hereof or can for ought that I knovv it may appear by this that our learned country man of godly memory Bishop Jevvell def of the Apol. Par. 2. c. 9. div 1. pag. 198. when Harding to convince the same opinion of heresy alledged the same witnesses he citing to the contrary Chrysostom Jerom Austin Ambrose knit up his answer with these words All these and other mo holy Fathers to gether with the Apostle S. Paul for thus saying by Hardings advice mus◠be held for heretiks And Michaell Medina a man of great account in the Councell of Trent more ingenuous herein than many other Papists affirmes not only the former ancient writers alledged by Bishop Jewell but also another Jerom Thodoret Primasius Sedulius and Theophylact were of the same mind touching this matter with Aërius With whom agree likwise Oecumenenius on Tim. 3. and Anselm Archbishop of Canterburry in epi ad Tit and another Anselm Collect. can lib. 7. ca. 87. 127. and Gregory Polic. lib. 2. tit 19. 39. and Gratian ca. Legimus dist 39. ca. Olim dist 95. and after them how many It being once enrolled in the Canon-law for sound catholike doctrin and thereupon publickly taught by learned men All which do bear witnes against D. Bancroft of the point in question that it was not condemned for an Heresy by the generall consent of the whole Church For if he should reply that these later witnesses did live a 1000. year after Christ and therefore touch not him who said it was condemned so in the time of S. Austen and of Epiphanius the most flourishing time of the Church that ever hapned since the Apostles dayes either in respect of learning or of zeal first they whom I named though living in a later time yet are witnesses of former 1 Oecumenius the Greek Scholiast treading in the steps of the old Greek Fathers and the Anselmes with Gregory Gratian expressing Jeroms sentence word by word Besids that perhaps it is not very likely that Anselm of Canterburry should have been canonized by the Pope of Rome and worshipped for a Saint that the other Anselm and Gregory should have such place in the P s library and be esteemed of as they are that Gratian's works should be allovved so long time by so many Popes for the golden foundation of the Canon-lavv if they had taught that for Catholik sound vvhich by the generall consent o◠the vvhole Church in the most flourishing time that ever happened since the A postles dayes vvas condemned for Heresy chiefly in a matter of such weight and moment to the Popes Supremacy which as they do claim over all Bishops by the ordinance of God so must they allow Bishops over Priests by the same ordinance as they saw at length and therefore have not only decreed it now in the Councell of Trent but also in the new edition of their Canon-law have set down this note that on Hughs Glosse allovved by the Archdeacon saying that Bishops have differed from Priests alwayes as they do now in Government and prelatship and Sacrament but not in the name and Title of Bishop which was common to them both must be held hereafter for S. Jeroms meaning at least for the meaning of the Canon taken out of S. Jerom though his vvords be flat plain against this glosse as Bellarmin himself confesses li. cit ca. Whereunto may be added that they also vvho have labored about the Reforming of the Church these 500 years have taught that all Pastors be they entituled Bishops or Priests have equall authority power by Gods word First the Waldenses in Aen. Sylv. Hist Bohem. c. 35. Pigh Hierarch Ecclesiast l. 2. cap. 10. next Marsilius Patavinus in Defen pacis part 2. c. 15. Then Wicliff in Tho. Wald. Doctr. fidei tom 1. lib. 2. cap. 60. tom 2. c. 7. and his schollers afterward Husse and the Hussites Aen. Sylv. lo. cit last of all Luther adversus falso nominatos ord Sco. Episc adversus Papat Roma Calvin i◠in Epist ad Philipp 1. Tit. 1. Brentius Apolog. confess Wittemberg cap. 21. Bullinger Deca 5. serm 3. Musculus Loc. commun tit de Ministerio Verb◠and others who may be reckoned particularly in great number sith as here with us both Bishops Jewell loc cit Pilkinton in the Treatise of burning Pauls Church and the Queen's Professors of Divinity in our Universities D. Humphrey in Campia Durae Jesuitas part 2. rat 3. Whitak ad rat Campi 6 Confut. Duraei lib. 6. And other learned men do consent herein M. Bradford Lambert and others in Fox act c. D. Fulk against Bristow's not◠40. and answer to the Rhem. Tit. 1. 5. So in forrein Nations all that I have read treating of this matter and many mo no doubt whom I have not read The sifting examining of the Trent Councell hath been undertaken by only two which I have seen the one a Divine the other a Lawier Kemnitius and Gentilletus They both condemn the contrary doctrin thereunto as a Trent error the one by Scriptures and Fathers the othe◠by the Canon-law But what do I further speak of severall persons It is the common judgement of the Churches of Helvetis Savoy France Scotland Germany Hungary Polond The Low-Countryes and our own witnes the Harmony of Confession Sect. 11. Wherefore sith D. Bancroft I assute myself will not say that all those have approved that as sounde and Christian doctrin which by the generall consent of the whole Church in a most florishing time was condemned for heresy I hope he will acknowledge that he was overseen in that he avouched the Superiority which
remove and hold out of his company all Papists and traffickers against the true religion and whatsoever persons shall be delated unto his Lp. to be corrupt in religion and that he shall receive and entertain within his family Archbald Oswall as his ordinary Pastor and failing him another godly Minister by advice of the Presbytery of Dumbar and that he make his family subject unto the word and disciplin 4. That he resort unto the publick hearing of the word in all places where he shall repair or have his residence and that he communicate when occasion offereth 4. That he make all his servants tennants subject to the disciplin of the Church where they remain 5. That he repaire all the ruinous churches within the Priory of Coudingam and provide sufficient livings for Pastors planted or to he planted at them according to the Act of Parliament and so of all Churches within his bounds so far as law and reason require 6. That he make ready payment to the Ministers of Chirnside Swintoun and Fisshak of their stipends according to their assignations and decreets if he be obliged thereunto by law 7. That he concur by his counsell credite and assistance for maintenance of the true religion publickly professed within this realm and the maintainers thereof against all who within the Country or without shall come in the contrary 8. That he neither receive maintain nor intercommone or have intelligence with the excommunicat Papist Lords Jesuites priests or trafficking papists nor solicite for them nor shew them favor directly nor indirectly in judgement nor out of judgemenâ— 9. That he neither argue nor suffer any arguing to be against the true religion or any point thereof in the places where he may inhibite it 10. That he employ himselfe carefully to apprehend and present to Justice Alexand. Macquirrhy and whatsoever Jesuits Seminary-priest and trafficking Papists that shall resort within his bounds and that he do nothing which may be found by the Minister appointed for the tryall of his behavior to be prejudiciall unto the true religion presently professed by the Generall assembly now convened And if he shal be found to contraveen any one of the foresaid points in that case he consent to be summarily excommunicate upon the notoriety of the fact And in testimony of his acceptation of these conditions that he subscribe these presents with his hand These articles being read severally he consenteth unto and in token of his acceptation of them all he protests that he doth it sinceerly and subscribes them earnestly craving that in respect of his repentance obedience the Church would relaxe him from the Sentence of excommunication In respect that Alexander L. hume hath so professed and subscribed the Generall Church gives commission unto whatsoever presbytery that shall understand of his contraveening of the said conditions To call him and try him in that contravention and convict him thereof if he shall be found guilry and the Sentence of conviction to be directed and sent unto the Presbytery of Edinburgh To whom the Church gives commission to pronounce the Sentence of excommunication summarily against him Then the action of his absolution is committed unto David Lindsay After exhortation unto sincerity and constant walking the said Lord is asked Whither he be sory in his heart for the offence he had committed and that he had deserved the Sentence and that he was separated from the Church so long time and if now he thirsteth earnestly to be joyned thereunto as a member of Christs body and doth promise as he shall answer unto God to continue in time coming a constant professor of the true religion presently and publickly allowed by the Church of Scotland to his lifes end and to shew the fruits of a true Christian in his life and remove all scandalous persons out of his company He answereth protesting before God it is his true meaning and he intendes to shew the same by evident effects in time coming The foresaid David gives thankes unto God and prayeth for increase of grace unto the penitent then solemly absolves him from the Sentence of excommunication and in name of the Assembly embraces him as a member reconciled unto the Church VI. In Sess 13. Because the King had conceived an offence as was made known unto the Assembly by some against John Ross a Minister The assembly ordaines that the Kings Ministers with other twelve shall conveen immediatly after the rising at this time in the present place and enquire the matter and handle it narrowly and thereafter bring it before the assembly publickly And so many of the Synod of Perth as are here present are warned to attend them when they shall be called In Sess 18. these brethren report their proceeding advice in write as followes 1. They have found that the people departed not out of the church before the end of the doctrine as it was reported unto his Majesty and that the Synod had pronounced no damnatory sentence against the young man but that they admonished him upon such causes and considerations following 1. That he delivered that doctrine at that time when rebells and enemies of the King were on the fields and so it might seem unto the people that the Church allowed Bothwells treasonable attempts and that the Assembly had placed him in that place to alienate the mindes of the people from his Ma s obedience 2. In respect of certain speaches delivered by him without a sufficient warrand so far as they could see or understand and namely that sentence pronounced against the House of Guise de futuro 3. In respect of the hard expressions concerning his Majesty which were thought to have craved greater years and more experience And all the brethren both of the Conference and of the Provinciall of Perth in one voice acknowledge that there is just cause of a sharper rebuke and threatning of heavy judgements out of that text than hath been or should have been uttered by him and what he uttered as he depones before God and upon his conscience he spoke it out of love seeking his Ma s standing and not of a preoccupied mind prejudged opinion or troubled affection but with his soul thirsting and seeking alwise his Ma s honor and wee l in God And therefore approve his wholl doctrine in that point as it hath been read and declared by himselfe in such heads as might seem most offensive And as concerning the admonition of the Provinciall of Perth and the causes moving them thereunto the brethren do reverence allowe their judgement in all things upon consideration as is before expressed Only concerning that sentence of the House of Guise de future because none of the brethren heard it and he himself professeth that to his remembrance he spoke it not nor had he such meaning at any time and confesses it a fault if any such word hath escaped him The brethren think that in that point if he hath spoken so he hath
Ministers it would be ordained that in time coming more diligent inquisition and tryall be used of all that shall enter into the Ministry especially that the Intrant shal be posed upon his conscience in a most grave manner before the great God what moveth him to accept the office and charge of the Ministry 2. That it be inquired whither by any solicitation or moyan directly or indirectly he hath sought to enter into that office and if that shall be found the Presbytery should repell all them of their number from voting in the election and admission who shall be tryed to deall for the soliciter and give their oath to declair the truth in that matter 3. Because by presentations many are forceably thrust into the Ministry and upon Congregations who thereafter shew that they were not called by God it would be provided that none seek presentations to Benefices without advice of the Presbytery and if any shall do in the contrary they shall be repelled as Rei ambitus 4. That the tryall of persons to be admitted into the Ministry consist not only in their learning and ability to preach but likewise in conscience and feeling and spirituall wisdom namely in the knowledge of the bounds of their calling in doctrin and disciplin and wisdom to behave himselfe accordingly with the diverse ranks of persons within his charge as with Atheists rebellious weak consciences and such others in these the pastorall charge lyeth much and that he be able to stop the mouths of adversaries And who are not found qualified in these points should be delayd untill further tryall or be more qualified And because men may be found meet for some places which are not meet for another It should be considered that the principall places of the realm be provided with men of best gifts wisdom and experience And that none take the charge of greater number of people than they are able to discharge 5. Who are not given to their book or Study of Scriptures not carefull to have books not given to sanctification and prayer who study not to be powerfull and spirituall not applying doctrin to present corruptions which is a chief pastorall gift obscure or too Scholastick before the people cold and wanting zeal negligent in visiting the sick and â—aring for the poore or indiscreet in chusing parts of the word not fittest for the flock flatterers and dissembling sines especially of great persons in their congregations for flattery or fear all such persons should be censured according to the degrees of their faults and if they continue should be deprived 6. If any be found to sell the sacraments or collud with scandalous persons by dispensing with them for money should be deposed simpliciter 7. Every Minister should be charged to have a Session established of the fittest men of his congregation and that disciplin strick not only against gross sins as whoordom bloodshed c. but against all repugning to the word of God as blasphemy banning or swearing profanation of the Lords day disobedience to parents idle and unruly without a calling drunkards and such deboshednes and all that make not conscience of their conversation ruling their families especially in education of their children slanderers backbiters flatterers breakers of promise And this should be an universall order throghout the realm and who are negligent and continue therein should be deposed 8. none falling into open scandalls should be received into the fellowship of the Church unless his Min. have an appearing warrant in conscience that he hath a feeling of sin and apprehension of mercy and to this end the Minister should deall with him by private information especially in the doctrin of repentance if this be neglected publick repentance is turned into mocking 9. Dilapidation of Benefices dimitting them for favor or money that they becom as laick patronages without advice of the Church and interchanging of Benefices by transaction and transporting themselves without knowledge of the Church should be punished precisely as also the setting of tacks without consent of the Assembly should be punished according to Acts of the Church Follow corruptions in their persons and lifes 1. Who are wanton and light in behavior as in gorgeous or light apparell in speach using light profain company unlawfull games as dauncing cardes dice and the like not beseeming the gravity of a Pastor should be gravely sharply rebuked by the Presbytery and continuing therein after due admonition should be deprived as scandalous to the gospell 2. If Ministers be found swearers profaners of the Lords day drunkards fighters guilty of any of these should be deposed simpliciter and liars detracters flatterers breakers of promises brawlers and quarellers after admonition continuing should incurr the same punishment 3. Minister using unlawfull or incompetent trades for filthy gain as hostlers usurers bearing wordly offices in Noble or Gentlemen's houses merchandice buying victuall and keeping it to dearth and all wordly occupations that may distract them from their charge or may be scandalous in a Pastor should be brought to the feeling of such sins and if they continue in them should be deposed 4. Not-residents should be deposed or the fault to be layd on the Presbyteries and they should be consured for it and the Assembly should command that no Ministers wait on the Court and affaires thereof without the allowance of their Presbytery 5. No Minister should intend action of law without the foresaid advice especially in small matters and for remedies of the necessity whereby some are compelled to enter into plea of law it would be petitioned that short process be used in Ministers actions 6. Ministers should have speciall care in using godly exercises in their families teaching their wife children and servants using prayers ordinarily reading the Scriptures removing scandalous persons out of their families and in other points of godly conversation and Presbyteries in visitation should try Ministers and their families in these particulares and if they be negligent they should be judged unfit to rule the house of God 7. Ministers should strive to be spirituall and profitable in all companies and talk of things appertaining to godliness to wit which may strengthen themselves and others in our Christian calling of the means how to have Christs Kingdom established in our congregations and to know how the gospell flourishes in our flocks and of the hinderances and remedies that wee find or know herein are manifold corruptions and the contraveeners should be â—spied and sharply rebuked 8. No Minister should countenance nor assist a publick offender challenged by his own Minister for a known offence as if his own were too seveer Undet pain of admonition and rebuke In Sess 12. As the brethren have conveened this day in great humiliation acknowledging their sins and have entred into Covenant with God a new protesting to walk more warily in their waies and a great part of the Ministry is not here present therefore the Assembly commandeth that in
of deprivation And if there be not actuall Ministers presently at the said churches that the said Moderators deal effectuously with other qualified persons to accept presentations and to prosecute the same by law 2. That all Beneficed persons here present be moved presenly to interdite themselves from all setting and disponing any part of their Benefice to whatsoever persons without the speciall allowance of the Generall Assembly and the interdiction to be subscribed by them and others which are absent be urged by their presbytery to do the like immediatly after this assembly 3. Because churches in many places sustain great hurt throgh want of qualified Ministers instructed in the Schools of Divinity therefore it is craved that an Act be made ordaining every Provinciall assembly to furnish all sufficient entertainment unto a Student in the New colledge of Santandr this 1596. year and so forth yearly in all time coming and that every Provinciall assembly shall have the priviledge to present their Student so oft as the said place shall vaik and if any Minister within the Province have a son of meet gifts that he be preferred to all others And after the expiring of his course in the study of Theology that he be bound to employ his travells within the Province to the which his gifts may be answerable and that it be not leesom unto the said Student to employ his travells in any other place but by the speciall advice and consent of that Province 4. Seing the necessity of the common affaires of the Churches craveth that there bee a continuall attendance at Court both for the furtherance of the present work in hand for planting the churches as also in respect of the continuall diligence of the enemy waiting all occasions specially when they find any slackness upon the part of the Church in the discovery and resisting the enterprises of the said enemies Therefore it is craved that a care and burden of the common cause be layd on some brethren by the Gen. assembly either of them who are residents here about Court or some others to be appointed out of sundry parts of the Countrey because otherwise none find themselves bound in conscience to have any care heerof or to take paines heerin The assembly accordeth unto all four but ordain the third to be first moved in the Synodes XXXIV Here I adde what is written in The Historicall Narration at the title The first course of episcopacy and first of the occasions of altering the Ecclesiasticall Government The beauty of this Church both for purity of doctrin and order of disciplin was becom admirable to the best Rrformed Churches The Assemblies of the believers were never more glorious and confortable the parochiall and Classicall elderships the Provinciall and Nationall Synods never in greater authority than in the beginning of the year 1596. For when the apostat Earles traffickers with the King of Spain were excommunicat and at procurement of the church at home and of the Queen of England were for their unnaturall conspiracy forfeited and expelled out of the Countrey their chief care was to was to search out the sins of the Land corruptions and abuses in whatsoever estate Calling or Judicatory that they might be repented-of and amended and to advert unto the savety and preservation of religion and liberties of the Church which at that time required opposition to the reentry and restoring of these Earles Whereupon in this Assembly the corruptions and enormities found in Ministers their calling and conversations as also the offenses of others without any partiality were considered as is above written On thuysday March 30. they had that humiliation wherein were present 400. persons Ministers Commissioners and others professors within one hour they looked with another countenance then that wherewith they entred being moved at the Exhortation such sighes and groanes were not heard at any other fast since the Reformation for any imminent danger and teares were shed such inabundance that the place might justly been called Bochim They testified their new entring into leagve with God by holding-up their hands ............ Their next care was to â—dvert that the Church were not endangered by any enemy as is written before Commission was given unto some btethren to assemble as they shall find urgent occasion To consult reason and advise upon and propound articles unto the King for preventing all dangers which in all liklyhood might befall the estate of religion It is clear before that this The beginning of the variance next the K. and Church course was motioned first by the Lords of the Plat and as followes was ill taken by Courtiers The Devill envying the happiness and laudadle proceedings of our Church stirreth up Papists and Politicianes to disturb her peace and to deface her beauty The Pipists saw there was no peace for them in Scotland if that power of the Church shall continue Politicians feared that their craft and trade which is to use indifferently all sorts of men and means to attain their own ends and to set up themselves in the thron of Christ should be undone ...... Huntly returnes secretly in Juny whereof the King was advertised in July at the entreaty of his Lady the King calleth a Convention of the Nobility specially such as favored the exiled Lords at Falkland in August Offer was made in his name and it was concluded that he shall return and remain in the Country upon the performance of such conditions as his Majesty propound to be performed by him Notwithstanding that Ministers An. Melvin Ja. Nicolson Pa. The first debate Galloway Da. Lindsay and other Ministers protested in the contrary in respect it could not stand with the Kings honor to hearken unto any conditions till first it were manifest that he is not in the Countrey as they do alledge who sute for him nor could it stand with the assurance of religion and peace of the Countrey in respect his apostasy which was the ground of his excommunication or his conspiracy with the Spaniard the ground of his forfeitry were not confessed offences by him Another Convention was held at Dunfernlin in Septenber where the conditions were agreed upon which were tendred unto him without consent of the Ministry Arroll returnes in the same month Their friends and abbettors vanted that they had obtained his Majesties protection and peace passed and subscribed in Counsell and that they hoped assuredly for advancement to Offices charge of guards and Lieutenentâ—ies as they had before Some Commissioners of the Generall assembly and some other Ministers The next debate conveening at Couper directed some of their number unto the King at Falkland namely An. Melvin Ja. Melvin Ia. Nicolson and Pa. Galloway to crave that the dangerous enterprises of the enemies might be prevented The King seemed to be offended at their meeting and commission And. Melvin answered with great liberty Sir there are two Kings and two kingdoms in Scotland Christ is a King and the Church
the King was commoved for the dis-honor he apprehended done unto him that day therefore they left off their commission and vvent to their lodgings The next day the King vvent to Lithgovv all that vvere not ordinary inhabitants in Edinburgh vvere commanded to leave it the Lords of the Session vvere vvarned to be ready to remove and to sit vvhere they shall be advertised by the next proclamation the Magistrates vvere commanded to search and apprehend the authors of that hainous attempt Some of the burgesses vvere committed to sundry vvards the Ministers of Edinb were commanded to enter into the castle of the town because the Kings wrath was hotest against them and to the end the chief Octavianes might use them at their pleasure After advice with some others it was thought expedient they should withdraw themselves till the present flamm were over For all the diligent inquisition which was made many daies no ground could be found of any conspiracy against the King or any other only when the tumult was raised one or two cried to have some of the Octavianes abusers of the King to take order with them for which words they were fined If there had been any intention to do harm unto any man what could have himdred then from doing it there was no party in readiness able to withstand them Yee see then the tumult of Decemb. 17. was no just cause to move the K. to charge the Government of the Church nor to wrong the wholl Nationall Church for the tumult of one town howbeit their fact had been grounded on bad intentions nor may Ks thrust Christs government to the door for the faults of men and bring-in what forms they please But as no just occasion was givē so that tumult can not serve so much as for a pretence seing as it is now discovered the alteration was intended before December 17. On the 20. day Pa. Galloway was sent unto the K. at Lithgow but was not suffered to come neer the King only a copy of a Band was sent unto him whereof mention was made before to be subscribed by the Ministers Under pain of losse of their stipends but he and others after him refused for many reasons The questions whereof mention was made before 55. in number came forth in print soon after and the Convention of the Estates and of the Ministry was appointed to be held at Perth February 29. for consulting upon and determining the jurisdiction spirituall of the Church alswell in application of doctrin as the whole policy in all these questions the main point of policy to wit the superiority of Bishops was conceiled howbeit chiefly aimed at In time of these sturs in Scotland began throughout England the more solemne and pious observation of the Lords The keeping of the Lords day began in England day upon occasion of a book set forth An. 1595. by P. bound Doctor of Divinity and enlarged with additions An. 1606. wherein these following opinions were maintained 1. The command of sanctifying every seventh day as in the Mosaicall decalogue is moral and perpetual 2. Whereas all other things in the Jewish Church were taken away priesthood sacrifices and Sacrament this sabbath was so changed that it still remaines 3. There is a great reason why we Christians should take ourselves as streightly bound to rest upon the Lords day as the Jewes were upon their sabbath it being one of the moral commandements whereof all are of equal authority 4. the rest upon this day must be a notable and singular rest a most carefull exact and precise rest after another manner then men are accustomed 5. Schollers on that day are not to study the liberal Arts nor Lawyers to consult the case nor peruse mens evidentes 6. Sergeants Apparitors and Sumners are to be restrained from executing their offices 7. Justices not to examin causes for the conservation of the peace 8. Ringing of more bells then one that day is not to be justified 9. No solemn feasts nor wedding dinners to be made on that day 10. all honest recreations and pleasures lawfull on other dayes as shooting fencing bowling on this day is to be forborn 11. No man to speak or talk of pleasures or any other worldly matter It is almost incredible how taking this doctrine was partly because of its own purity and partly for the eminent piety of such persons as maintained it so that the Lords day especially in Corporations began to be precisely keept people becoming a law to themselves forbearing such sport as by Statute were yet permitted yea many reioicing at their own restraint herein On this day the stoutest fencer layd down his buckler the skilfull Archer unbent his bow counting all shooting to be besides the Mark May-games and Morish-dances grew out of request and good reason that bells should be silenced from gingling about mens leggs if their ringing in Steepls were judged unlawfull some were ashamed of their former pleasures like children vvho grovvn bigger blush themselves out of their rattles and vvhistles Others forbear them for fear of their Superiors and many left them off out of a Politick compliance lest othervvise they might be accounted licencious Yet the learned vvere much divided in their judgement about these doctrines some embraced them as antient truths consonant to Scripture long disused and neglected and now seasonably revived for the encrease of piety Others conceived them grounded on a wrong bottom but because they tended to the manifest advancing of religion it was pitty to oppose them seing none have just reason to complain being deceived into their own good But a third sort flatly fell out with these positions as galling mens necks with a Jewish yoak against the liberty of Christians that Christ as Lord of the Sabbath had removed the rigor thereof and allowed men lawfull recreations that this Doctrine put an unequal Lustre on the Sunday on set purpose to eclipse all other holy dayes to the derogation of the authority of the Church that this strict observance was set up of faction to be a character of difference to brand all for Libertines who did not entertain it How ever for some years together in this controversy Dr bound alone carried the Garland none offering openly to oppose yea as he in his second edition observes many both in their preachings writtings and disputations did concurr with him in that argument and though Archb. Whitgift in the year 1599. by his Letters had forbidden those books any more to be printed and Sir John Popham Lord chief Justice in their year 1600. did call them in yet all their care did but for the present make the Sunday set in a cloud to arise soon after in more brightness for the Archb. his known opposition to the proceedings of the Anti-episcopal Brethren rendred his actions more odious as if out of envy he had caused such a pearle to be concealed and some conceived though it was most proper for Judge Popham's place to punish
is most properly a Pastor he that hath not received imposition of hands and hath received from Christ pastorall gifts and a call from a flock obeyth the call in feeding that flock conscienciously Or he that hath received imposition of hands and hath the charge of 100 or 200 flocks and they never seek him nor see him but he waites upon other affaires not belonging to a pastorall charge I grant in the Court of Rome and in the judgement of Satan a ceremony is better then substance But the question is Which of the two is the truest Pastor in the ballance of the Sanctuary Can any consciencious man think as the Court of Rome judgeth Another motive may be thought that since that Writer was guilty of perjury for many times had he subscribed that Confession abjuring Hierarchy and yet took a Prelacy one after another he could not speak nor write a good word of that disciplin into which he had sworn so oft nor of the maintainers of it but with some spight as appeares throgh all his booke which he calleth The History of the Church of Scotland but may rather be called The calumnies and railings against the Church of Scotland whereof he was an enemy and by which he was justly and solemly excommunicated in the year 1638. What is in that book of the faith doctrine or piety of the Church Many of these calumnies in this posthum book he had written before in a Reply ad Epist Philadelphi and it was told him in the Vindiciae that he had written against his conscience It is said Pag. 50. Why should one believe a man who makes not conscience of his words And Pag. 56. Whatsoever may have the shew of a reproach this ingrateson scrapeth together to spue it out against his Mother the Church In which words envy which appeares throughout vented it self wholly for what can be said or forged in a Narration more wickedly than to be silent in that which is good and to proclame what is evill or which may make a shew of evill And Pag. 67. Should not a Bishop whe though he were a Papist yet should at least have the shaddow of gravity be ashamed to fain like a brawling wife what all men know to be false And because in that pamphlet he had written as he doeth oft in this later book that the King applied himself contrary to his mind unto the will of the Ministers it was told him Pag. 59. What can be spoken more vilely and unworthily against the Royall honor then that he applied his will unto the wicked endeavours of his subjects and loosed the raines unto the boldnesse and crimes of wicked men But this is the imprudence by the just judgement of God of flatterers that when they wold most earnestly catch they do most offend So that in a word whosoever regardeth the honorable memory of K. James VI. or the credite of the Church of Scotland will not believe that book of lies and calumnies I return unto that Assembly I. The first three Sessions were taken up with the election of a Moderator and Clerk and one ordinance that Acts of every Assembly should be formed by certain brethren and be publickly read before the dissolving of the Assembly and be in-booked II. The 4. and 5. Sessions have some particulare references III. In Sess 6. The Commissioners that were appointed to deall with the excommunicat Earles report their diligence severally and that they submitt themselves unto the Church in all the prescribed articles The Assembly ordaines the same Commissioners to see the performance of their promises in all the articles so far as possibly can be performed for the time and after performance to absolve them from â—he Sentence of excommunication and to receive them into the bosom of the Church IV. In Sess 7. Notes in form of declaration of certain of the Acts of the G. Ass holden at Perth in Febr. last for explaining his Ms and the Assemblie's meaning for the satisfaction of them which were not acquainted therewith and which are ordained to be registred in the Acts of this present assemb 1. Concerning the lawfulness of the said Ass holden at Perth it 's declared that one of the reasons moving the brethren to acknowledge the lawfulnes of that Ass is found to have been that the Commissioners of the Church had accorded with his Maj. therein as is expressely set down in his Maj. Letters 2. The reason moving the Ass to grant the more willingly to the second article concerning the reproving his Maj. lawes was that his Maj s earnest constant affection to the religion and obedience to the word was evidently known unto the said Ass and that it was his Ms declared will intention alwayes to frame his lawes wholl Government according to the same for this cause the Ass agreeth to the said article 3. Concerning the article ordaining no mans name to be expressed in pulpit excepting notorious crimes c. the point of notoriety is further defined If the crime be so manifest and known to the world ut nulla tergiversatione celari possit 4. Concerning the Article ordaining that no convention of Pastors bee without his Ma. consent c. His Ma s consent is declared to be extended to all and whatsoever form of G. Ass or speciall permitted authorized by his law and as they have warrant in the word of God As being the most authentick form of consent that any King can give 5. Concerning the article of providing Pastors to Burghs It is declared that the reason thereof was is that his Majesty was content and promised that where the Gen. assembly findeth it necessaâ—y to place any person or persons in any of the saids townes his Majesty and the flock shall either give their consent thereunto or a sufficient reason of the refusall To be propounded either unto the wholl Assembly or to a competent number of the commissioners thereof as his Majesty shall think expedient V. Answers to the rest of his Maj s questions as they were propounded by his Majesty and his Commissioners in the present assembly 1. Concerning the propositions craving that before the conclusion of any weighty matters â—oncerning the estate of his Hieness or of his subjects his Ma s advice approbation be craved thereunto that the same being approved by his Ma. may have the better execution and if need require be authorized by law the assembly craves most humbly that his Ma. either by himselfe or his Commissioners in matters concerning his estate or the wholl estate of his subjects and others of great weight importance that have not been treared before would give his advice and approbation thereunto before any conclusion of the same And for the better obedience to be given to the like statutes in all time coming that his Majesty would ratify the same either by Act of Parliament or Secret Counsell as shall be thought needfull The which his Majesty promiseth to
Government he shall neither usurp nor acclaim to himself any power or jurisdiction further than any of the rest of his brethren excep he be emplojed by his brethren Under the pain of deprivation And if he usurp any part of the ecclesiasticall government and the presbytery Synod or Generall assembly oppone and make any impediment thereunto whatsoever he do after the impediment it shall be null ipso facto without any declarature 7. In presbyteries provinciall generall affemblies he shall behave himselfe in all things and be subject to their censure as any brother of the presbytery 8. At his admission to his office of commissionery these and all other parts necessary he shall swear and subscrlbe to fulfill Under the penalties foresaid And otherwise not to be admitted 9. If he be deposed by the Generall assembly synod or presbytery from the office of the Ministry he shall also lose his vote in Parliament ipso facto and his Benefice shall vaik And further cautions to be made as the Church pleaseth and findes occasion Moreover concerning his name that shall have vote in Parliament by uniform consent of all the brethren it was advised that he shall be called The Commissioner of such a place and if the Parliament may be induced by his Majesties moyan to acknowledge that name it shall stand so if not the Generall assembly shall conclude this question concerning his name The question being propounded Whither the commission of him who in name of the Church shall vote in Parliament shall endure for his life time except sin and offence interveen or for a shorter time at the pleasure of the Church the commissioners of the Synods being of different opinions thought good to referr this question unto the Generall assembly These conclusions being read in publick audience of the assembly were allowed and approved and it was judged expedient that these cautions and what others shall be concluded by the Assembly shall be inserted in the body of the Act of Parliament that shall be made for confirmation of the vote in Parliament unto the Church as most necessary and substantiall parts of the same In Sess 8. the Assembly decernes 1. that he who shall have vote in Parliament shall annuatim give account of his commission obtained from the Assembly and lay down the same at their feet to be continued or altered from it by his Maj. and the Assembly as the Assembly with consent of his Majesty shall think most expedient to the well of the Church 2. It is ordained that none of them which shall have vote in Parliament shall come as Commissioner to any Generall Assembly nor have vote there in any time coming excep he be authorized with commission from his own presbytery to that effect 3. It is decerned by the Assembly that crimen ambitus shall be a sufficient cause of deprivation of him that shall have vote in Parliament 4. It is ordained that every Minister shall intimate this generall that the vote in Parliament is concluded by the Assembly and that none utter speaches in pulpit contrary to the same IX The like generall commission as before in every point was given unto the same persons almost with addition of four or five more X. Because sundry parts of the Country are throgh defect of Visitation becom almost desolate certain Visitors are directed to visite these parts namely Kircudbright Murray Caitnes Orknay Nithsdeal With power to enquire into the life doctrin and conversation of Ministers to try out the sayers hearers of Masse to plant and transport Ministers as they shall think expedient for the well of the Church and to report their diligence unto the next Assembly XI The next assembly is appointed to be at Santand the last tuysday of July in 1601. year The Historic Narration hath some Observations on this Assembly 1. Peter Blackburn taught good sound doctrin at the opening of the Assembly but was induced or rather threatned to recant after noon before the wholl assembly This was a stepp to a Bishop of the new stamp 2. The next policy was to draw the chief opposites upon the privy Conference that they might know how to deal in publick 3. In the Privy Conference four were chosen on each side to conferr and reason apart on hope that upon their agreement would follow an universall harmony as was pretended but indeed to essay whither opponents might be drawn unto them if not to proceed after their wonted manner some good was expected if their conference had not been interrupted by the King They were enioined to set down their reasons in writ They bestowed an afternoon beginning at the very ground to define a Parliament and what it is to vote in Parliament c. The four opponents were square and plain But the King being informed that night would suffer no more of that reasoning but would have it before himself and some of the Counsell in the Privy Conference They who stood for the established disciplin proved by many reasons that the Act of the Assembly at Dundy Ann. 1598. being taken according to the mind of the Act of Parliament was flatly repugnant to the Word of God Their reasons were so strong that they were all granted to wit as it seemes In the Maior Propositions but only it was denied that any such thing would follow as was alledged in the Minors they denied they were to bear any charge in things Civill or make lawes judge upon forfeiture medle with Civill affaires confound juriâ—dictions c ....... 4. The Commissioners of the Generall assembly I mean so many as were privy to the Course were aspiring to Bishopricks and had their meetings with the King for such purposes and finding this Conference not to succeed as they would reasolved to hold the gripp they had gotten the Acts already past must not come into question in the publick Their cheif care was to obtain a ratification of the cautions concluded at Falkland and consent unto the perpetuty of the Voter in Parliament 5. The King from his rising in the morning till he went late to bed was so busy with Ministers that the Courtiers said jeeringly they could have no accesse unto his Majesty for Ministers 6. Andrew melvin was commanded to keep his lodging albeit he was sent in Commission from his presbytery 7. In the publick Assembly it was oft spoken that episcopacy was not intended bur only the vote of Ministers in Parliament to vindicat the Church from contempt and poverty Nevertheless there was opposition made that the perpetuity unto the Voter in Parliament ad vitam or culpam could not be obtained One and fifty voted that he should be chosen annuatim by every presbytery in stead of Annuatim some cried Away with him fourty eight of whom many were Ministers voted ad vitam or ad defectum The aspirers were so grieved that they conveened apart and devised a glosse drawing neer to that which was concluded to wit that the Commissioner
jurisdiction and authority of the Church in all things and daily do promote their intended change of the Church Discipline first in bringing us into bondage of a perpetual Dictatura under the Title of Commissioners as the finest cover of their intentions and then into the Antichristian slavery of the Hierarchy that their purposes were discovered by their speeches by presentations of them unto Bishopricks with full authority over their Brethren and several other signs especially by their publick profession in all the Synods lately where it is clear that our Assembly is impeded by their Dictatorship and Lordly Domination which they fear must fall if the Assemblies shall hold and is the main cause of persisting with so hatefull enmity against them for their meeting at Aberdeen because thereby as they judged their almost accomplished enterprize was somewhat retarded It was at that time reported unto the King by these Bishops that Chancelour Seton was upon the Councel of holding the Assembly at Aberdeen wherefore Dunbar was sent down to try him But partly by favour of the Queen and partly by his correspondence with the English Secretary the Trial was not exactly followed and so the Delator John Spotswood then called Bishop of Glascow was disappointed Many other particulars passed that year concerning the Church affairs But for this time to close that Assembly in the beginning of October the King's Will was declared unto a Convention of the Nobility at Lithgow that the six condemned Ministers should be banished out of his Dominions for all their daies and the other eight should be confined some in one place and some in another within the Country remote from their former dwellings and some into Isles severally And a Proclamation was published that if any should hereafter offend in such a high Trespasse they should be punished with all severity and the death due unto Traitours should be inflicted upon them with all rigour and all Ministers were inhibited either in their Sermons or Prayers to recommend the persons that were so sentenced John Forbes went to Middleburgh where he was Minister unto the English Staple Robert Dury was Minister of an English Congregation in Leyden John Welsh went to Bourdeaux where he learned the language so quickly that within one year he was chosen Minister of a French Church And John Sharp became Minister and Professour of Divinity at Dia in the Delphinate where he wrote Cursus Theologicus Symphonia Prophetarum Apostolorum After a year Andrew Duncan and Alexander Strachan purchased liberty to return into their former places Finally because those Assemblies were zealous to keep the Church in purity of Doctrine and free from scandalous Vices they were deserted by some undermined by others and opposed by a third sort and although they were warranted by God's Word and confirmed by the Law of the Realm yet without any repealing Law or just reason that ever was alledged they were in this manner brought to an end AN INDEX Of the Chief Things and Purposes contained in this BOOK In this Index many Particulars are omitted partly for brevity and especially because they may be found by the Names of the Actors and Writers which are in the two Tables at the beginning of the Book A ADam Red a bold Confessor 563. e Aerius his alledged Heresie S 469. The consecrating of Agnus Dei 459. b Albin or Alcuin's doctrine 100 104. Alexander the â—â— King of Scots would nâ—t suffer the Pope's Legate to come into his Realm 447. m Alliance spiritual began 16. m Altars in Christian Churches is a novelty 140 141. Angâ—ls should not be worshipped 178. b. 183. m The first Anointing of the Kings of Scotland 291. Annats 454. Anabaptists began in Germany S. 74. Anselm's doctrine 293. Antichrist is the head of Hypocrites 29. b The Pope was called Antichrist 231. b. 235. b. 248. e. 249 m. See Pope Antiphona began 140. m Appeals from the Pope unto a Councel 547. e. 548. b. 558. m An Apology of a wolf a fox and an ass shrieving one another 476. An Apology of a naked bird clad by other birds 479. The Apostles were of equal authority 364. â— Arnold de Viâ—lanova's answer unto the King of Sicilies doubts in his purpose of Reformation 471. 473. Arnulph Bishop of Orleans his Oration concerning Appeals to Rome 229. Apocrypha Books 27 b. 333. e. 435 e. 437. m The Church Assemblies of Scotland Their lawfulness S. 230 231. Their warrant and members S 382. Their usefulness S. 492 493. The subordination of other Church-Indicatories unto the Assemblies 492. 496. b Order for number of the members thereof S. 545. The privy Conference thereof S. 391. The first day of each S. 478. e At the instance of Ro. Mongomry a charge is given to the Assembly S. 420. e The Books of Register were kept up and some leafs torn S. 456 the Assembly maketh a general Revocaâ—iâ—n of all things done formerly in prejudice of the Discipline and Revenues 487. m. The Assembly appeareth at the Kâ—â—g's command before the Convention of Estaâ—es and protesteth for their Liberty S. 532. A comparison of the former and the latter Assemblies S. 536. The beginning of variance between King James and the Church S. 518. B A Conference at Baden between a Protestant and a Papist S. 318. Baptism taketh away the guilt and not the sin of concupiscence 372. m. They who have not probability that they were Baptized may be Baptized 190. The first Baptizing of Bells 208. m Three Babylons 476. e Bavariâ— becometh Christian 94. m Beda's Doctrine 95. 99. True Believers cannot perish 477. m Bellum Pontificale continued 170. years 248 e Berengarius his Teneâ—s 254. 248. Bernard's Advertisements unâ—o the Pope 322. His Complaints against corruptions and his Faith 334. His Sermon at the Councel of Rhems 341. Beza's Letter unto Jo Knox against the Reliques of Popery S. 376. Bishops and preaching Elders were both one 217. b. 285. m. 354. m. 542 m S 467 471. What was the Office of a Bishop in antient times 471. m. Bishops should be like Shepheards 213. b. They got power in Civil things by Civil Laws 12. m. and â—ft forbidden to meddle with Civil things 143. e. 225. m. They had precedency according to their age or admission 65. m. They should attend their Flock and distribute heavenly Bread 213. b They were taxed of negligence ambition c. 193. e. 194. 210. 222 266 S. 142. They were upon all States Councels and none upon their Councels but themselves S. 166. e. 168. e. They thought it disparagement to Preach 375. e. 549. e. When they prâ—a hed they preached not Christ 82. b. They were disswaded from taking arms 80. b. and yet were Warriors 82. m. They have been partakers of Treason and Conspiracies 113. e. 240 303. 306. e. 307. b. 383. m. 400. m 504. m. 505 m. S 365 367. By advice of Bishops much blood hath been spilt 502. e No Lord Biâ—hops in Scotland before the year 1050
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.
unto the Councel of Constance this was four moneths before the going away of Pope John which was judged a most fit time to treat of that purpose He began his Preface with the words of Bernard in Serm. 33. in Cantic A rotten malady creepeth to day through all the body of the Church and the further the more desperately ... seeing from that time the Church hath become worse and worse continually after the fearful darkness of so many schisms unless timely provision be made more fearful things may be feared to insue according to the Prophâ—sies of Abbot Joachim Then he sheweth what he thinketh needful unto Reformation 1. That General and Provincial Councels be kept especially General Councels for amending all Persons and Estates neither should remedy be looked for from the Church of Rome because many are suspicious that she dissembleth and is unwilling to have Councels that she may râ—ign the more at her own pleasure and usurp power over other Churches Because before Constantine it was not free unto the Church to hold General Councels openly then arose many Heresies therefore it is no marvel that in these last times when Councels have been contemned that she is fallen into divers schisms and other infinite evils as experience teacheth General Councels are necessary for Reformation of the body of the Church especially the Roman which must be Reformed Whereas the Gloss saith in Dist 19. c. Anastasius The Pope should ask the Councel of Bishops When matters of faith are to be inquired it is to be understood not only of the articles of faith but of all those things also that concern the universal estate of the believing Church and otherwise it is dangerous to commit our faith unto the arbitrement of one man And if ever they were necessary far more now to procure an union of the Greeks with the Latines to repress the enterprises of the Turks who having destroyed the Empire will rush into the Church and straw a way unto the Antichrist as now many most godly men fear both these dangers at hand 2. For Reformation of the Roman Court it is sufficient that there be but one Cardinal out of every Province because the Cardinals are the causes of schisms and the Pope should provide to relieve ease and to remove the grievances of the Nations he should abate the exactions his pomp and luxury he should not excommunicate but in weighty causes as was done in the primitive Church 3. Prelates should not be chosen young imprudent nor ignorant but of ripe age apt to teach exemplar in manners moderate in lives not medling with weapons or worldly business abstaining from pomp in clothes and horses and feasts hating all simony they should moderate the Lent in respect of some persons and circumstances they should bring the Divine Service to devout brevity repress the number and variety of Images in Churches put order to new Feasts and Saints that men cease from work only upon the Lord's day and the most famous Feasts that have been appointed by the Church because when people are idle sin is multiplied in Taverns dancings and other abuses 4. He cometh to the Reformation of Monks in respect of their multitude and pernicious diversity and he taxeth the Romish Court that they dispise Divines and advance only such as can bring gain so that now it is come into a Proverb The Church is not worthy if Papists will have the word meretur expounded so to be governed but by wicked men c. He complaineth also of Pagan abuses and diabolical superstitions at Rome but saith he as there were seven thousand who Note never bowed to Baal so we may be confident that there are some desirous of the Churches Reformation This Book is in Fascic rer expetend and was presented unto the Councel November 1. An. 1415. But they who should have reformed were to be reformed and so little or nothing was done 14. Thomas Rhedonensis a French Carmelite and as Antoninus saith a famous Preacher went to England France and Italy and in his Sermons said Rome is the mother of abominations the Church hath need of great Reformation Prelates should leave their pride and luxury and follow the example of Christ and his Apostles For such preaching he was burnt in Rome at the command of Pope Eugenius An. 1436. Baptista Mantuanus speaking of this mans death lib. de vita beat c. ult saith Ah mad envy what doest thou thou hast not killed him for his soul cannot die but by hurting his earthy body he is the sooner partaker of eternal life Catal. test ver lib. 19. 15. Laurentius Valla a Senator's Son of Rome and Canon of St. John of Lateran about the year 1420. wrote a Book which he calleth a Declamation against the pretended donation of Constantine In the end thereof he shews the estate of the Church saying I say and I cry for I trust in God and do not fear men In my life time hath been in the high Priesthood no faithful nor wise Steward he hath not given bread to God's family the Pope annoyeth with wars people that love peace and stirreth up Princes and Cities he maketh his advantage not only by the loss of the Republick so as Verres or Catilina durst never attempt the like but of the Church and holy Ghost so that Simon Magus would abhor it .... In no place is there any Religion no holiness no fear of God and which maketh me tremble when I speak it wicked men bring the excuse of all crimes from the Pope for in him and his Court is the example of all wickedness that against the Pope and them that are nearest unto him we may say with Isaiah and Paul The name of God is blasphemed among the Gentiles for you ye who should teach others teach not your selves The late high Priests abounding in wealth and pleasures seem to contend to be as ungodly and foolish as the ancient Bishops were holy and wise and by their shame to surmount the praises of the former There also he complaineth that they have corrupted the faith with old wives fables and that they are not ashamed to preach what a Christian should be ashamed to name And he saith unto the people When we discern bad money we throw it away and we will not discern a bad Lord but will keep him still All the Book is such For this Book he was forced to flee But he was received honorably by Alfonso King of Naples and was his Secretary Orthae Gra. in epist post declam 16. Thomas de Corsellis a Frier had a large Oration in the Councel of A Councel is above the ope Basil Aen. Sylvius hath inserted it in his Commentaries There he proves that the Councel is above the Pope the Pope may err and experience shews it when the Pope abuseth the keys he may be deposed if he hear not the Church he is a Publican and Heathen a general Councel representeth the Church some for vain glory
and reward do flatter the Popes and teach new doctrines and are not ashamed to say That the Pope is not subject unto the authority of an holy Councel and the Pope may judge all and be judged of none but should be left unto the judgment of God only even although he draw after him souls by droves into Hell They consider not that these be the words of Popes inlarging their own phylacteries or of their flatterers And because these words are easily refuted they run unto the words of Christ not regarding the meaning of the Spirit but the fancies of their own brain and the prattle of the words Thou art Cephas by these they will make the Pope the head of the Church And I will give thee the keys And I have praied for thee And Whatsoever thou shalt bind on Earth And Feed my Sheep And Cast thy self into the Sea And Thou shalt be a Fisher of men And Christ commanded to pay Tribute for him and him All which these men do wonderfully proclaim but they do altogether despise the Expositions of the holy Teachers c. Aene. Sylvius in his Comment de gestis Concil lib. 1. makes oft use of this Oration 17. In the same Councel Lewis Cardinal of Arelatensis did maintain these positions More credit is to be given unto a private Presbyter if he have better warrant of Scripture or reason than unto a Pope or whole Councel Councels have erred and have been corrected and contented to be directed by a Presbyter as the most famous Councel of Nice was by Athanasius when he was a Presbyter Councels consist not only of Bishops but of Presbyters also for in the Councel of Chalcedon are said to have been 600. Priests which is a name common to Bishops and Presbyters and in other Councels they seak neither of Bishos nor Priests but of Fathers which is also a common name And the power of the keys is given unto the whole Church in Bishops and Presbyters and now according to the teslimony of Hierom Bishops are above Presbyters by custom rather than by constitution for even Paul calleth Presbyters Bishops in his Epistle to Titus These that are called Bishops stand in aw of Kings for their worldly wealth more than of God for their souls whereas the multitude of Presbyters here present despise the world and their life for the love of the truth He insisteth much on this point because Antonius Panormitan would not give a decisive voice unto the Priests Aen. Sylvius ibid. 18. Paul Episc Burgensis and Spanish Orator whom Aen. Sylvius calleth Decus Praelatorum held in that Councel that a Councel is above the Pope and when it is lawfully assembled even without his consent he hath not power to dissolve discharge or adjourn it This he proves by the Law of God and of Man at last he useth an argument from natural reason and testimony of Aristotle and said In all well established Kingdoms that is chiefly looked unto that the Kingdom may do more than the King if it be contrary wise it is not a Kingdom but a Tyranny It is so with the Church she should have more power than the Pope Whereupon Sylvius writes more fully saying The Pope is in the Church as a King in his Kingdom but it is absurd that a King hath more power than all his Kingdom therefore the Pope should not have more power than the Church But as sometimes Kings for their evil administration and Tyranny are excluded from the whole Kingdom so without doubt the Roman Pope may be deposed by the Church that is by a general Councel In this matter I make no account of them who give so large Power unto Kings as if they were tied unto no Laws those are but flatterers and prattle otherwise then they think For although it be said Moderation is always in the Prince that is to be understood when there is reason to decline from the words of the Law He is a King who watcheth over and procureth the common good who delighteth in the prosperity of the Subjects and who in all things he doth aimeth at the welfare of his people and if he do not so he may be called not a King but a Tyrant looking only unto his own interest ...... If we see a King dispising Laws robbing his Subjects deflouring Virgins and doing all things at his pleasure will not the Peers of the Land conveen put him away and advance another who shall swear to rule by Laws So reason and experience do teach The same should be in the Church that is in the Councel and so it is manifest that the Pope is subject unto the Councel saith Sylvius 19. A Greek Abbot had a Sermon at that Councel and began thus Lo Souldiers cast away the works of darkness There he rebuketh the Clergy that they had lost their spiritual armor and he exhorteth the Fathers to Reform the Clergy or else the Church will perish Catal. test ver 20. James de Guitrod a Carthusian lived about the year 1440. among other Books he wrote De septem statibus Ecclesiae in Apocalypsi descriptis There he accuseth the Pope and his Court that they do continually hinder the Reformation of the Church and that they do alwaies tremble at the naming of a Councel He wrote another Book De errorib Christianorum modernis where he noteth not onely the vices of People and Clergy but their Idolatry their Pilgrimages and gadding to Images their Miracles feigned for avarice He saith Christian Religion is in derision with Infidels because of so many impieties and vanities of Christians Men accept and love one another for their works but God accepteth the work for the man and therefore every man should first indeavor to be reconciled unto God before he can hope that his works can be accepted In another Book De causis remedus passionum he rebuketh the pride of Prelates and saith plainly They have the place of Antichrist and not of Christ and their pride is the pride of Lucifer 21. John Gochius Priest of Mechlin then avouched that the writings of Albeâ—tus Thomas and other Sophists taken from the muddy channels of Philosophy do more obscure then inlighten the truth they fight against the Canonical truth and against themselves they smell of the Pelagian Heresie The Scriptures should be followed and all other writings should be examined by them even the Decrees of Popes and Councels Monkish vows are not profitable unto godliness and are contrary unto Christian liberty Works are not satisfactory unto God's justice but we are justified through the only mercy of God by faith in Christ and not by our deservings Sin remaineth in the godly but is not imputed unto them and is forgiven for Christ He refuteth them who do mince sin in the godly Catal. test ver lib. 19. 22. Nicolaus Cusanus Bishop of Brixia is by Aen. Sylvius called Hercules of Pope Eugenius and he lamenteth that so noble a head had strayed into the
But four Divines of Witteberg and two of Strawsburgh came to Trent they would not address themselves unto the Legat as others had done before lest it were called an acknowledging of the Pop's Presidency but they went unto the Emperours Ambassador and craved to begin the Conference He persuades the Divines to yield in some niceties Nevertheless nothing could be done the Legate opposing alwayes either concerning the manner of the Treaty or the matter at which to begin ot pretending his own infirmity of body and at last he was so passionat that many thought he was not right in his wits and departed as also the Protestants pretending difficulty of abiding because of new warrs in Germany Then the Nuntij fearing to be left alone sent to Rome for information in those straits After advice from Court a Session was held Aprile 28 and the Synod was suspended for two years The Spainish Prelats being 12. in number A Spanish Protestation against the adjournying of the Synode protested against this decree but the Pope had now accorded with France and therefore he made no account of the Imperialists XI The suspension for two years continued ten because the motives were changed The Pope was out of all hope to regain Germany And Ceâ—ar was so earnest before for the Synod because he intended to erect a fifth Monarchy and by means of Religion to immortalize his fame for he thought to subdue all Germany by treaties or Arms and then to make a new purchase of Italy and perhaps of France But when he â—aw Gods hand for the Protestants and a division of his own family he layd aside Various thoughts concerning the Synode all thought of the Councel and the Romans cared as little for it But after the death of Pope Marcel An. 1555. it was one of the Capitulations in the Conclave that the future Pope should by advice of the colledge call a Synod within two years to finish the begun Reformation to determin the other controversies of Religion and to endeavour the acceptation of the Tridentin Canons in Germany But when this was motioned unto Pope Paul IIII. he said with much indignation I have no need of a Synod I am above all Cardinall Bellai replied A Councel is necessary not to addauthority unto the Pope but to find meanes of procuring an uniformity in all places He answered If it were necessary it must be held at Rome and nowhere else I never consented to hold a Synod at Trent because it is among the Lutherans and a Synod should consist of Bishops only and no others should be admitted no not for advice unless Turks Nota who were the members of that Councell also be admitted it is a foolish thing to send unto the mountains 60 of the least able Bishops and 40 of the most insufficient Divines as hath been done twice and to believe that the world can be regulated by such better then by the Vicar of Christ and the colledge of Cardinals who are the pillares of Christendom and by the counsel of Prelars and Divines who are more in number at Rome then can be brought to Trent Nevertheless An. 1557. when he heard that the King of France had made Acts in Parliament concerning Religion he would have called a Synod but he was so perplexed with difficulties in Rome that he could not After his death the same Capitulation was renewed in the Conclave An. 1559 to restore a Synod upon account of the necessity in France and Belgio and the open defection of Germany and England So Pius 4. began to advise privatly with his trustiest friends whether a Synod were expedient for the Apostolical See if not whether it be safer to deny it absolutly or to make shew of readiness and to hinder it by impediments Or if it be expedient whether he shall wait untill he be entreated or call it as by his own motion It was resolved Because he can not eschue it he should prevent the petions of others and so he might have the fairer occasion to cover his own purpose in crossing the designes of others So far he goeth and no more he shewes unto the Cardinals and All Ambassadors that he is desirous of a Synod and he willeth them to advise what things have need to be reformed and of the place and time and of other preparations but he intended it not untill the Parliament of France had decreed to hold a Nationall Synod Then the Pope was advised by the Cardinals that it is safer to hasten the Generall then to permit a National Synod But then comes into consideration Where it must be seing a Synod is much after the mind of him who is strongest in the place Bolonia was named but Trent was judged fittest Both the Emperour and Francis King of France except against the place and they craved also that the former canons be reexamined and moreover the Emperour demanded other things to be granted to wit the communion of the cup the marriage of the clergy c. The Pope answered he was content where it may be if the Italians shall have free access and recess he will sooner quite his life then grant the second and the third can not be granted but in the Councel In his heart he was glad of those difficulties except that the affaires of France require hast for he had hope of France but despared of the others The mean while was the Counsel at Fountainbleaw as is above Pag. 154. When the Pope understood of the discourses there he resolves to call a generall Councell but then he questioneth Whether it shall be termed a new Councel or a resumption of the former The Emperour and Frances will have it called a new one because the Protestants will not accept that which hath condemned them The Pope and Philip King of Spain will not have the canons to be called into question that have been decided The Cardinals propound a midle course to terme it neither a new one nor a resumption and November 24. it was decreed in consistory to call it Indictio Concily Tridentini and to begin at Easter next But the words of the Bull gave satiâ—faction to no party The Pope said None should except against the word Continuare in the Bull because it hindereth not to examine former decrees And he sent his Breves to all the Princes of Germany assembled then in the Diet at Neumburgh with this inscription Vnto his beloved son the Duke or Count c. None of those Princes would open any of them but sent them back unto the Legat's lodging On the last day of their assembly this answer was given unto the Legates The most honourable Electors Princes Ambassadorsand Counselors of the most sacred Empire of Rome acknowledge that the Church hath need of Reformation and for this cause many godly learned and wise men of all ages and conditions have for a long time wished that the Church may be in a better estate and have prayd that
the pure doctrine of the Gospell might be restored and impious errors be put away of which matter the Bishops of Rome should have a special care because of a long time they have assumed the title Pastor of the Church but experience shewes that they have more care in establishing their tyranny and introducing errors then of seeking the glory of God this is so notoriously manifest that the Pop's dearest friends can not but confess it if there be any shame in them Also they said They marveled what moved the Pope and what hope hath he in calling them to his Synod seing he can not be ignorant that they do not acknowledge his jurisdiction neither is it needfull to shew that according to their mind he hath no power by law of God or man to call a Synod and the rather that he is the author of the dissensions in the Church and most tyrannously warreth against the Trueth We acknowledge no other jurisdiction but of the most renoumed the Emperour Ferdinand As for them who are Legates they would honour them as Noble men and would have shewd them more honor if they had not come in name of the Pope Thus the Legates with their Interpreter Gaspar Schoneich a Noble Silesian went to Lubek and sent to Frederik King of Denmark craving access to shew him their commission He returned answer that neither his father nor himself had any medling with the Popes nor now will he accept any mandats from him The Pope sent also Jerom Martineng unto Elisabeth Queen of England when she understood of it she sent into Flanders and discharged him All these Commissions were especially that those Princes would send unto the Synod but experience had taught them that no good did accompany Papal Synods In his Breve unto the King of France he demanded also his consent unto a league which the Pope intended but never was publickly propounded in Trent to wit for taking Arms against the Turk and all hereticks meaning the Protestants XI At Easter the Pope sent unto Trent two Legats Hercules Gonzaga Car. of Mantua and Frier Jerulam Car. Seripando they arrived on the third The Synod is opened day of the feast of the resurrection and found none but nine Bishops before them Wherefore the Pope dispatches moe Italians and they all thought their journey vain because the Emperour had not as yet sent his Commissions When those were brought the Pope sent three Legats more Stanislaus Osius Car. of Varnia Lewes Simoneta a Canonist who had passed thorow all the Offices of the Court and Mark de Altemps his sistersson The first was sent in July An. 1561. and Simoneta was commanded in September to go quickly and at his first arriving to cause say the Masse of the holy Ghost for opening the Synod and delay no time with suspensions nor translations as they had done before but to bring it to an end quickly because they had not need to spend many months seeing the weightiest points were already defined and others were disputed and set in order that little was remaining but the publication Simoneta arrived at Trent December 6 besides the Cardinals were present 92 Bishops in all and before him was a Letter from Rome directing him to A new order in the Synod wait another Commission to open the Synod because the Emperours Ambassadors were not come The Pope is informed that the Spanish Bishops and more eagerly those of France aimed to retrench the Papal authority Then he sent De Altempts in the end of December with commission to open the Synod January 15. without any delay On that day a Congregation sate after arguing on both sides whether it should be called a new Synod or continuation of the former a decree was framed The Councel beginneth to be celebrated in January all suspensions being removed It was also decreed that no Sermon should be delivered before it be censured by Egidius Foscarar Bishop of Modena as Master of the holy palace of Rome and that none should propound any purpose except the Legates These last words were added under pretext of keeping order and they carried them so artificially that few espied the craft and only four did oppose Peter Guerrero Archb. of Granata Francis Bionco Bishop Orensis Andrew de la questa Bishop of Leon and Antonio Collermero Bishop of Almeria Those decrees were read and the next Session appointed to February 26. In the congregation January 27. the Legats propound three things 1. to examin the books written since the heresies began and the censures of the Romanists against them to the end the Synod may make a decree concerning them both 2. All having interest in them should be cited lest they say that they are condemned before they be heard 3. A Safe-conduct should be granted unto all them that are fallen into heresy with a liberal promise of singular clemency if they will repent and acknowledge the authority of the Catholik Church Afâ—er reasoning to and fro in sundry congregations concerning the books it seemed sufficient for tâ—e present to depute some few for reading the Index of Paul 4 and to let them that are interessed understand by some little part of the decree that they shall be heard if they come and to envite all Of a Safe conduct men unto the Synod But they would not grant a Safe-conduct lest it were prejudicial to the Inquisiâ—ions seiâ—g every man might say I am a Protestant and upon my journy but referred it unto more consideration February 13. the Emperours Ambassadors went to the Legates and petitioned five things 1 that the word Continuare should not be used because it makes the Protestant refuse the Synod 2. The Session might be adjournied or matters of less importance be handled 3 That the Confessionists be not exasperated in the bâ—gâ—nning by condemning their books 4. That an ample Safe-conduct bâ— granted unto the Protestants 5. Whatsoever was handeled in the congregâ—tiâ—ns should be conceiled The Legats answer February 17 Seing it is necessary to give satisfaction unto all as they may as they will not name the word Continuation so it is necessary to abstain from the contrary lest they provoke the Spaniards they promise to spend the ensuing Session on light matters and to give a large time for others they will not condem the Confession of Ausburgh they will speak of the Index in the end of the Synod a Safe-conduct can not be penned before this Session but in the decree they will add a clause granting power unto the Congregation to give a Safe-conduct The Pope was offended that they had granted so much nevertheless they proceed but slowly because it was so determined in the congregation In the Session February 26. a decree was read according to these premisses and the next Session was appointed to May 14. XII March 2. information came from Rome unto the Legats that Confusion of thougts at Trent and Rome heretiâ—ks should not be envited unto repentance with promise