Zona This heresie spread into Bulgaria as afterwards they were called Bulgari Slavonia Lombardie and France nor could it be restrained by Decrees of Popes nor power of Arms saith Sylvius in Europ c. 16. The Emperor Henry caused to be hanged a number of them ann 1062. and some of them were burnt in sundry places Their errors were They condemned marriage and eating of flesh they dispise the Old Testament and some parts of the New they held that there were two Creators one good Creator of things invisible and another ill of visible things they deny baptism and the resurrection from death Vsser de Ecles statu c. 8. ex Rad. Arden Homil. 8. post Trinit They were divided into divers Sects different in some other opinions and they had their own Bishops 15. All this time since the last mention of the Turks and Saracens the Of the Turks Turks as is said lived under the Saracens subject unto them and their Religion and living by pasturage without any Ruler of their own Nation In this age they became Princes of Babylon and Persia and within a short space they were Lords of all Asia unto Pontus and the Euxine Sea which is called Turcomannia untill this day When the Saracens were divided among themselves especially the Sultan of Persia Hircania or Sogdiana and Media fell at variance with the Calipha of Babylon he sent for the Turks by whose hand he prevailed and when he refused to pay them they robbed him of his Kingdom and were advanced more and more in both the Armenios Cappadocia Bithymia c. In the year 1009. the Turks conquered Jerusalem from the Saracens not long thereafter the Saracens of Egypt were Masters of it again and kept it till the coming of Godifrid About the year 1028. the Calipha of Egypt spoiled the Church of Jerusalem and after twenty years the Emperor of Constantinople made a league with Deber Calipha and by his permission he built the Church again ann 1051. The Turks compel the Calipha of Babylon to create their Prince Tangrolipex Zadok King of Asia Then they made a league with the Calipha of Egypt and reigned peaceably forty and six years At that time Peter an Eremite who was wont to say his Pater Noster by a role of Beads and from whom the Romans have their Gades Pol. Vergil de inven rer li. 5. c. 9. came The first Gades into Rome and reports the miseries of Christians under the Infidels Whereupon the Popes dealt with the Princes to go unto their aid And Pope Urban II. perswaded many Princes at Claremont to recover the Holy The Holy Wars Land as they called it out of the power of Turks and Saracens The Princes took the sign of the Cross for their cognisance and several Nations did vary the colour or situation or some circumstance of that badge to the end the Soldiers might know their own Prince when they had occasion to go into these wars and hence are so many sundry sorts of Crosses in Europe In the first interprise Godifrid Duke of Bullion Prince of Lorain was their General he sold his Dutchy unto the Bishop of Leodium that he might amass the more money with him were his two Brothers Baldwin and Eustachius Bohemund Duke of Apulia Raymond Earl of Tolouse Robert Earl of Flanders Robert Duke of Normandy and Son to William the Conqueror Hugh Brother of Philip King of France c. Two Armies went before Godifrid one under the conduct of Peter the Eremite and the other was commanded by Gotteschalk a Presbyter they were both spoiled for their plundering some in Hungaria and some in Bulgaria and some arriving into Bethynia went abroad without order and were killed by Solyman ann 1096. The Princes went by Sea from Venice and when they did meet with the remnants of the former Companies they were mustered about six hundered thousand of foot and one hundred thousand horse They did first assault Nicomedia and were repulsed by strong fortifications of the City and for want of victuals and the Turks and Saracens joyned against the Christians Alexius Emperor of the Greeks sent aid unto the Christians and then the Turks were forced to yield up Nice ann 1097. After that was an open fight wherein forty thousand Infidels were slain and the Christians with small loss took Iconium the head City of Lycaonia then they gained Heraclea and Tursus appointing the Government of these Cities unto Baldwin who thereafter subdued Antiochia Edessa Cilicia and Comagena c. After all this Ierusalem was taken on the thirty ninth day of the siege and Robert Duke of Normandy was chosen King of all the Conquest and Jerusalem was appointed the chief City of the Kingdom but Robert hearing that his Brother William King of England was dead would not accept it Then Godifrid was proclamed first King of Jerusalem ann 1099. This expedition was begun with a good intention that the Land might be purged from Idolatry and Christians might be freed from grievous tharldom but it was continued by the craft of Popes for enlarging their Dominion abroad and for weakening the Empire and the hinderers of their usurpation that themselves might promove their power with the more facility at home and often that they might gather great sums of money under this plausible pretext as follows very plainly and especially after the 1200. year At the first some did smell the vanity of the Expedition for Anselm of whom in the next Chapter writing unto one William intending thither said I admonish advise pray beseech and command thee as one whom I love that thou leave off thy going to Jerusalem which is not now The vision of peace but of tribulation and leave these treasures of Constantinople and Babylon unto the robbery of bloody hands and think upon heavenly Jerusalem and walk in the way unto it which truly is the vision of peace Lib. 2. Epist 19. Out of these few words appears what was his judgement and also what was the intention of many in that voyage 16. By degrees were the Legati à latere brought in Authority among the Legati à latere Nations and they did enlarge the Popes Phylacteries At first because Rome was the chief City of the Empire from thence as from a Seminary were Preachers sent to sundry Nations to preach and plant the Gospel or to confute Heresies thereafter to provide vacant Benefices and to supply the Bishop of Rome his absence in Synods in all which they did no other thing but as other Bishops might have done and also did But when the Bishops of Rome were made Patriarchs and became ambitious these Legates did the same offices at some times but therewith they began craftily to enjoyn unto Arch-Bishops and Metropolitans to execute some things which by the Word of God they were commanded to do and they would give them power within their own Diocies as if Bishops were Vicars of the Roman Patriarch or his Legate These Primates did gladly
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
correcting of Breviaries and Missals by taking away what is not warranted by Scripture c. The Legats answer Those things can not be propounded in a Session and they advertise the Pope by Post Then the Pope was In a fury but returning to himself he began to consider the present difficulties of all the Popish Princes and to the end he might engage them all he resolves to propound a League and a designe of the Pope is disappointed defensive of all the Catholiks against the plots of Protestants in every place and he judgeth it easy to make them to condescend if for no other cause yet to free themselves of suspicion He thought the Duke of Florence is wholly his own the Duke of Savoy is in danger and hath received subsidy from him the Venetians were desirous to hold the Ultramontanes out of Italy Spain had need of him for defending Millan and Naples France had present necessity and the Emperour had more them his hands full in Germany But his hope failed him for the Emperour would in no way condescend to any thing that might give suspicion unto the Protestants The French Counsel was so far from hindering the Protestants to make incursion into Italy that they wished the kingdom rid of them all Spain was more afrayd of an vnion of the Italiaus then of any harm the Protestants could do unto him Venice and Florence thought that such an vnion might disturb their present peace in Italy And they all did alledge one common reason that this league would hinder the progress of the Synod The pope being so far disappointed bended all his wits to shift the final concluding of any thing in the Councel as he brought it to pass untill February 27. in the year 1563. Then the Car. of Mantua wrote a Letter for secrecy with his own hand that he had not a face to appear any more in a congregation nor can he give them words as he had done those two years all the Ministers of Princes say How beit his Holines promiseth reformation yet because they see no action they can not think that he hath any inclination thereunto and if he had performed his promises the Legats could not be so deficient to satisfy the instant petitions of so many princes And within five dayes this Cardinal died Then Seripando sent speedily unto the Pope and with the common Letter he wrote a privy one that he would be glad if his Holiness would send another supream Legate or remove him but if would have him to be prime Legat he told him be will proceed as God shall inspire him The Bishop of Varnia craved licence to go home for his Church had need of his presence The third Legate was more ambitious and wrote that there is no need of mo Legats and promised a good issue with satisfactiō The Pope after privy consultation with his dearest friends thought it necessary to send moe Cardinals who being engaged with gifts and promises wold follow his instructions closse So in a consistory not being intimated as he was wont but when the Card. were assembled on a Sunday in a chamber where they put on their Robes before their going to chappell consulteth them not lest he were solicited with more requests but abruptly he createth Legats the Card. John Moron and Bernard Navagger At that time he received Letters from the Emperour shewing that now having dispatched his The Emperours obiections are yet more offensive weighty affaires with the Electors and States of Germany nothing was so dear unto him the Aduocat of the Church then to promote the affaires of the Synod he hath come to Isprue within thee dayes journy to Trent for that end he had heard with much grief that the affairs proceed not there as he had expected and as the publick tranquillity requires and that there is a fame his holiness intendeth to suspend or dissolve the Synod which if it be done will be scandalous to the whole world and laughter unto them who have forsaken obedience unto the Roman See and will hold their opinions with more obstinacy it will redound to the contempt of his Holiness and of the Clergy and of all Councels hereafter He obiecteth also that the Synod is not free because every thing is first consulted at Rome and nothing can be propounded but as it pleaseth the Legats and the Prelats who have interest in that Court can not be impeded from their practises he craves that the demands that were exhibited by his Ambassador and other Princes concerning the Reformation especially of the Roman Court may have place of hearing lastly he profereth to assist the Councel personaly and entreates his Holiness to do the like It seemed unto the Pope that the Emperour had gone beyond his sphere and it was offensive that he had sent coppies of this Letter unto Trent and other Princes the Pope thought this could be done for no other end but to justify himself and provoke them against Rome For this cause the Pope sent about also to justify himself and he wrote unto the Emperour that he had called the Synod with his advice and of other Princes not that the Apostolical See had need of any authority from them seeing he hath fulness of power from Christ All antient Councels were called by the Bishop of Rome and the Princes were executers of his will he had alwise intended a compleet end of the Synod for the service of God The consulting at Rome is not prejudicial unto the liberty of the Synod because none was ever celebrated in absence of the Pope but have ever received instructions from Rome and followed them as he alledged some instances And when the Pope was present he only did propound the particulars yea he only did conclude and the Synod did only approve c. Finally he was desirous to assist the Synod for rectifying the dis-orders thereof but in respect of his old age and weighty affaires it is impossible that he can go unto Trent Likewise the Pope considered that the Emperour and King of France did not mind the Synod but upon account of their several interests and the satisfaction of their subjects and thought that those could not unite but Spain were all catholiks wherefore he resolves to deal with that King by promises Mean while Seripando dieth March 17 and the two Legats were sent away with a common Letter of fair words unto the Synod and a commission to bring nothing unto a conclusion And Moron had his instructions apart XIV In all those sixe or seven months the difficulties at Trent were seven principally 1. that decree of propounding matters by the Legats only 2. whether the residence of Prelats be de jure Divino 3. whether Bishops The confusions of the Synod are plaistered by the Cardinal of Lorrain were instituted by Christ 4. concerning the authority of the Pope 5. to augment the number of the Synod's Secretaries and keeping an exact account of the
their books and practises The other book is written by one of that Society bewailing the corruptions thereof as appeares by his epistle unto the Reader and in Pag. 37. he hath the words of Claud. Aquaviva their General complaining thus Secularity and Aulicism insinuating into the familiarity and favor of strangers is a disease of our Society dangerous both within and without unto them that are infected and Us the Superiors who almost know nothing of it Under a fair shew indeed of gaining Princes Prelats and potent Men of concilâ—ating such persons unto the Society for divine obedience of helping others but in truth wee seek ourselves and by degrees we decline into secular affaires And in Pag. 43. are these words of Joh. Mariana a Jesuit in his book De Morbis Societatis Cap. 19. Our rules have been oftymes changed the body of the Society is altogether contrary unto that which our Fundator Ignatius conceived and framed men are scandalized grumble and hate us for no other cause but that they see us so singular and interessed or seeking our own gain ..... None can deny that our society hath departed from right reason And in Pag. 49. he shewes that by the first foundation and also by later constitutions under Aquaviva they should follow the doctrin of S. Thomas Aquinas but because many questions are started up that were not known by him they follow no precedent He speaks of their prudence Pag. 12. as of men desirous to serve God and Mammon who because they have gone unto the world and hate God as Christ teaches Matt. 6. all good men should hate them and follow David who said Do I not hate them who hate thee o Lord Their last aim or end which they profess and fain is the glory of God and salvation of their own soul The middle and remoter end is the spiritual salvation of their nighbours and the nearest is the honor of the Apostolical See But really the end aimed-at and the rule of all things done by the Society according to the mind of their Superiors is the last the proper good of each one gain pleasure and glory And the middle remoter is the glory and vast dominion of their Generall And the nearest is the Monopoly of things that are of greatest necessity and worth as 1. of grace with God that none should be in favour with God nor obtain remission or absolution of sins but by Jesuites and that none should attain to honor Offices and wealth from Princes but by Jesuites 2. Of faith that none should be turned from paganism to Christianity nor from heresy to the catholick faith but by means of Jesuites 3. Of perfection that none should be held perfect or a Saint but by Jesuites that is unless he be of the Iesuites 4. Of learning that now none may learn Divin or humane Letters but under a Jesuite 5. Of vertue or good manners that none should be instructed but by the admonitions and example of Jesuits 6. Of fame or good name that none should be thought good or learned but by the suffrage of the Jesuites at least these not resisting In Pag. 28. he speakes of the fruits of this depraved Society and distinguishes them into inward and outward The inward are special or general The special are 1. in Superiors the ambition of the general affecting a Monarchy and vast Empire Courtliness secularity and Polypragmosyne or medling with many affaires and tyrannicall manner of domineering that is deceitfulness and violence 2. in the subjects effeminate and dainty breeding of Novices a great number and great licence of laiks Mangonia or a divelish way of alluring men into their society an unwillingness of mind or a desire to forsake the Society aloss of goods brought into the Society and beggery a hunting of inheritances flattering of Superiors and potent strangers quadruplies or delaying of pleas from time to time envy against the learned and famous without their Society contumacy against Superiors courtliness and secularity The general fruits are the multiplication of Colledges contrary unto the ordinances multitude of but half-learned Masters a sophistical way of teaching not for advancing of learning but serving unto the ambition of the General who would have many colledges and many Masters to be planted in new Schools paucity of men eminent in learning ........ hypocrisy doubleness simulation and dissimulation as of men living sparingly and disclosing themselves simply unto none a shameless denying of the things that are done by catholicks especially by the clergy though these things are known certainly a contumelious way of contending and disputing with the heterodoxe and stirring up of Princes into violence against them The external fruits are privat or publick the private are many children and young men do unwarily by impulsion of Jesuitesâ—ty themselves with the vow of chastity that they must be Jesuites many hate learning and forsake it being terrified by the multitude of Grammare rules many are craftily cheated of their patrimony many indigent are deprived of godly mens alms many are through envy so diffamed that they can do no good in publick especially if the Pharisees conspire with the Herodians ..... The publick fruits are the first or secondary the first are ecclesiastical or Politicall The ecclesiastical are 1. rarity of Councels for they persuade men that Councels are not necessary seeing they can perform all thing concerning the preservation of faith and discipline 2. the unfitness of Bishops seeing by the teaching and example of their Masters the Jesuits they know not a contemplative life nor Apostolical patience ... Epicurism of the Sadducees or clerks who live so as if they believed neither resurrection nor that there is a soul and spirit .... the infamy of the antient sort of Monks as if they had been the broachers of all heresies some scandalous wicked and heretical opinions which they have hid for a long time and now having power dar vent them as may be seen in Apologia Perfectionis Mic. Ã Jesus Maria printed twice at Rome and again at Ravensburg c. The Political fruits are in respect of Princes or subjects through the flattering and indulgence of Confessary Iesuits is the tyranny of some Princes who account their will a law and their proper interest to be the end of their power seeing the Superiors of the Society commanding the same way and not only absolve Princes their imitators but also pronounce them blest c. In subjects the corruption of faith and manners ignorance imprudence for Jesuits partly by their traditions and partly by exemple persuad the people that God and Mammon may be both served and he may enter into the Kingdom of heaven who puts his hand to the plough and looks back again ..... as may be seen more fully in that Apologia The secundary fruits are the offense of God by profaning ecclesiastical goods ... civil wars arising from that warre that sinners have against God and from the bloody doctrin of Jesuites
this realm the word Governor doth sever the Magistrat from the Minister and shewes a manifest difference between their offices for bishops be not Governor of the countries Princes bee that is Bishops bear not the sword to reward or revenge Princes do bishops have no power to command or punish Princes have After two leafes he saith We teach that God in delivering the sword to Princes hath given them this direct charge to provide that aswell the true Religion be maintained in their realms as civil justice ministred and hath to this end allowed Princes full the power to forbid prevent and punish in all their subjects be they lay men Clercks and Bishops not only murders thefts ........ And the like breaches of the second table but also schisms heresies idolatries and all other offences against the first table pertaining only to the service of God and matters of religion And page 202. Philander saith I will never confess Princes to be supream for he that judgeth on earth in Christs steed is above them all Theoph. Now you come to the quick this very claim was the cause why the word Supream was added to the oath for that the bishop of Rome takes upon him to command and depose Princes as their lawfull and superior Iudge To exclude this wicked presumption we teach that Princes be supream rulers we mean subject to no superior Iudge to give a reason of their doings but only to God c. Most clearly hath Iames Usher Archbishop of Armagh opened this oath in a Speach in the Star-chamber of Irland when he was bishop of Meath there he saith Concerning the positive part of the oath we are taught from 1. Pet. 2. 13. 14. to respect the King not as the only governor of his dominions simply for we see there be other governors placed under him but Hoos HUPERECHONTA that is according to the tenure of the oath as him who is the only supreme governor of his realms Upon which ground we may safely build this conclusion Whatsoever power is incident to the King by vertue of his place must be acknowledged to be in him Suppream there being nothing so contrary to the nature of Soveranity as to have another superior power to overrule it 2. Consider that for the better establishing of piety and honesty among men and the repressing of profanness and other vices God hath established two distinct powers upon earth one of the keies committed unto the Church the other of the sword committed unto the Civil Magistrat That of the keies is ordained to work upon the inner man having immediat relation to the retaining or remitting of sins Johan 20. vers 23. That of the sword is appointed to work upon the outward man yeelding protection unto the obedient and inflicting external punishment upon the rebellious and disobedient By the former the spiritual officers of the Church are enabled to govern well to speak and exhort and rebuke with all authority to loose such as are penitent to commit others unto the Lords prison untill their amendement or to bind them over unto the judgement of the great day if they shall persist in their wilfulness and obstinacy By the other Princes have an Imperious power assigned by God unto them for the defence of such as do well and executing wrath upon such as do evill whether by death banishment .... When Peter who had the keies committed unto him made bold to draw the sword he was commanded to put it up as a weapon that he had no authority to medle with And on the other side when Uzziah the K. would venture â—pon the execution of the Priests office it was said unto him It apperiaines not unto thee Vzziah to burn incense unto the Lord but unto the priests ... 2. Chr. 26. Let this therefore be our second conclusion The power of the sword and of the keies are two distinct ordinances of God and that the Prince hath no more authority to enter upon any part of the execution of the priests function then a priest hath to intrude upon any part of the office of the Prince In the third place observe that the power of the Civil sword the supream mannaging where of belongs unto the King alone is not to be restrained to temporal causes only but by Gods ordinance is to be extended likewayes unto all spiritual things and causes That as the spiritual rulers do exercize their kind of government in bringing men into obedience not of the duties of the first table only but also of the second So the Civil Magistrat is to use his authority also in redressing the abuses committed against the first table as against the second that is alswell in punishing an heretick an idolater as a thief and traitor and in providing by all good means that such as living under his government may lead a quiet and peaceable life in godliness and honesty And howsoever by this mean we make both Prince and Priest to be in their severall places Custodes vtriusque tabulae yet we do not confound their offices for albeit the matter where in their government is exercised may be the same yet the manner of government is different the one reaching to the outward man only and the other to the inward the one binding or loosing the soul and the other laying hold on the body and things belonging thereunto the one having speciall reference to the judgement of the world to come and the other respecting the present retaining or loosing of some of the comforts of life .... But here it will be said The words of the oath being generall that the King is the only Supream governor of this realm and of all other his Dominions how can it appeare that the power of the civil sword only is meant by that Government and that the power of the keies is not comprehended therein I answer 1. that where a Civil Magistrat is affirmed to be Governor of his dominions by common intendment this must be understood of a Civil Government and may not be extended to that which is of another kind 2. where an ambiguity is concieved in any part of an oath it ought to be taken according to the understanding of him for whose satisfaction the oath was ministred But in this case it hath been sufficiently declared by authority that no other thing is meant for in the book of articles agreed upon by the bishops and clergy in the convocation holden at London An. 1563. thus we read Where we attribute to the Queens Majesty the chief Government by which title we understand the mindes of some slanderous folks to be offended we giue not to our Prince the ministring either of Gods word or of the sacraments the which thing the Iniunctions lately set forth by Elisabet our Queen do also most plainly testify but that only prerogative which we see to have been given alwayes to all godly Princes in the holy Scriptures by God himself that is that they should rule all
thought of their Gods Impious was the opinion of Vigilantius who deprived the Martyrs of all honour if he did so Foolish was that of Eunomius who would not enter into the Churches of Martyrs lest he were compelled to adore the dead Martyrs are to be reverenced and not adored as God as Jerom writeth against Vigilantius And in his next Annotation he saith But now the fashion is when religion is solemnized unto Christ who delivered mankind by his death to shew plaies unto the people nothing differing from the old scenical plaies although I say no more he will think it fitly enough who shall hear it sports are made of a most serious purpose He continueth shewing their abhominable sports Hither may be referred another History in Chrysostom to 1. in his book against the Heathens The Apostate Emperour Julian went to the Temple of Apollo at Daphne and with great instance did ask a response concerning a purpose intended by him and it was answered This place of Daphne is full of dead bodies which hath averted the Oracle whereupon Julian commandeth to take away the body of Babylas There Chrysostom argueth against the Emperour that Babylas were mightier then Julian's God But the good man did not conceive the policy of the Divel by subtily instilling into the minds of imprudent men a superstitious fancy concerning the reliques of the dead and their power as Bellarmine de cultu Sanctor lib. 2. cap. 2. would prove from the same example that the reliques should be adored And whereas he alledgeth that the miracles that were done at the graves of the Martyrs were done to the end these reliques should be worshipped Augustine de civit Dei lib. 22. cap. 9. saith contrarily Unto what faith did these miracles attest save unto that where Christ is preached to have risen in the flesh and to have ascended into Heaven in the flesh for even the Martyrs were Martyrs that is witnesses of this faith they giving testimony unto this faith did indure the enmitie of the world and did overcome them not by fighting but by dying for this faith they died who may obtain these things from the Lord for whose name they were killed for this faith their wondrous patience hath gone before that in these miracles so great power might follow for if the resurrection of the flesh eternally hath not gone before in Christ or shall not be as is fore-told by Christ or was fore-told by the Prophets who had also prophecied of Christ why can the Martyrs do so great things who were killed for that faith by which the resurrection is preached For whether God worketh by himself in a wondrous way whereby the eternal worketh temporarie things or if he doth those things by his servants and the same things that he doth by his servants whether he doth some of them by the spirits of the Martyrs as by men that are as yet in the bodie or all these by his Angels whom he commandeth invisibly and without bodies so that what things are said to be done by Martyrs are done by them praying and obtaining and not working or whether these things be done some one way and some another which can no way be comprehended by mortals nevertheless they give testimonie unto that faith which preacheth the resurrection of the flesh for ever So far he Hence we see that Augustine will not say definitively that the miracles were done by the Saints and that he holdeth that they were for confirmation of the faith which the Martyrs did believe and preach and for no other faith But most certain it is not any Martyr did ever teach or believe that Saints or their reliques should be worshipped Add the testimonie of Ge. Cassander in Consult art 21. We read saith he that of old they made vows and undertook pilgrimages unto places famous for the reliques of Martyrs which then was profitable while the memorie of the Martyrs was yet fresh and certain and while God by undoubted miracles did shew that their souls do live whose bodies were dead thereby confirming the faith which they did profess But abuses did by little and little creep in for Basil did complain that in his daies this custom was corrupt and in the time of Augustine the custom of bearing meat unto the graves of Martyrs was forbidden by Ambrose as is clear in Augustine Confess lib. 6. cap. 2. and in latter times too much hath been given to the reliques and memories of Saints when wicked men began to put false confidence in foolish worship which abuse is condemned by the Councel at Cabilon Cap. 45. and other corruptions were added to wit for gain false reliques were daily suggested and feigned miracles were reported superstition was thereby fostered and by illusion of the Divel new reliques were invented which abuse is condemned by a Councel at Lions at this day the world seems to be full of reliques so that it may be feared that upon due examination most detestable impostures may be manifested as in some places it is made manifest as of old it hapned unto Saint Martine who did find under the famous name of a Martyr the monument not of a Martyr but of a wicked Robber Wherefore it seems good to abstain from all ostentation of reliques and to stir up the people to reverence the true reliques that is to follow the examples of their godliness and vertues that are extant written by them or of them Thus Cassander hath observed two corruptions to wit superstitious confidence in the worship of true reliques and a sacrilegious forging of false reliques But now the superstitious custom of Rome is come to such height that Jesuit Vasques is licentiated to send in publick That the very worms may be worshipped with a good intention and sincere faith as if the worms consumers of the holy reliques were filled with some vertue yet not to be worshipped publickly Vasq lib. 3. adorat cap. 8. num 114. and Bellarm li. cit cap. 4. saith The reliques of Saints to wit their bones ashes cloaths c. are to be adored although not with the same kind of adoration as the spirits of the Saints yet with more than human or civil worship to wit with religious supplication kissing circumgestation thurification lighting of Tapers c. 8. In former times many were desirous to see Jerusalem but others did disswade Pilgrimages them as Jerom to 1. Ep. ad Paulin. saith It is laudable not to have been in Jerusalem but to have lived well in Jerusalem for that Citie is to be sought which killed not the Prophets nor shed the blood of Christ but which maketh the currents of the flood glad which being on a mountain cannot be hid which the Apostle calleth the mother of the Saints in which he rejoiceth that he had freedom with the righteous Neither in saying so do I reprove my self of inconstancie or condemn what I do that I seem in vain after the example of Abraham to have forsaken my kindred
the Word but stones ..... Whereas thou saiest And Pilgrimages unto Rome that I forbid men to go unto Rome for pennance thou speakest falsely I will first ask thee if thou knowest that to go unto Rome is to make pennance why hast thou in so long time destroied so many souls which thou holdest within the Monastery and took them into the Monastery for pennance and hast not sent them unto Rome but rather causest them to serve thee ..... We know that the words of our Lord in the Gospel are not understood when he said unto Peter Thou art Peter and upon this Rock .... Because of these words the ignorant sort of men laying aside all spiritual understanding will go to Rome to get life eternal ... Let no man trust in the merit nor intercession of Saints because unless they please God with the same saith rightcousness and truth which these held they cannot be saved hear this ye unwise amongst the people and ye fools be sometime wise ye who go to Rome to seek the intercession of the Apostle hear what Saint Augustine saith against you .... truly he should not be called Apostolical who sitteth in the Chair of the Apostle but who fullfilleth the Office of an Apostle Bellarmin de reliq Sanct. lib. 1. cap. 1. reckoneth this Claudius among his Hereticks so doth Gretser de festis because in Church-service he would not name the Saints nor would keep the feasts and called them a vain and unprofitable custom and did despise them lest we seem by intercession of the Saints to seek any thing from God Jonas Bishop of Orleance writ against this Apology and his answer is in Biblioth de la Bigne tom 4. his opinion is in pag. 698. Whereas Claudius had cited the second command Exod. 20 Jonas answereth This truth is our mind it is true I say and most agreeable to the sound faith that no image should be made of any thing in heaven or earth whereunto worship or adoration which is due unto God only should be given any way therefore since God is invisible and contains all and is no where contained we are forbidden to make an image of him lest men might think that he is bodily but consider whether thou under the name of similitude dost comprehend the images of the Saints he quoteth the testimony of Augustine de Civ Dei lib. 10. cap. 26. ult and Enarr in Psal 96 c. and he commendeth the Epistle of Gregory to Seren whereof mention is before in Century 7. chap. 3. And pag. 699 he saith We account it impiety to adore a creature or to give it any part of Divine service and with a loud voice we proclaim that the doer of such a crime should be detested and anathematised And pag. 701. It is the crime of impiety to worship any other but the Father Son and Holy Ghost 3. At the same time Agobard was Bishop of Lions he took part with Lotharius against his father and therefore was deposed after the reconciliation he was restored and being a man of wisedom and knowledge was imploied in the greatest affairs of the Kingdom His works were Printed at Paris An. 1605. from which impression these passages are extracted Pag. 52. There is one immovable foundation there is one rock of faith which Peter confesseth Thou art the son of the living God Pag. 128. The uncleanness of our time deserves a fountain of tears when so ungodly a custom is become so frequent Domestical Chaplains that there is none almost aspiring to temporal honour who hath not a Priest at home not whom he obeyeth but of whom he exacteth all manner of obedience uncessantly not in divine things but in wordly also so that many of them do service at Table or mixeth Wine and leadeth Dogs feeds Horses or attends Husbandry neither regard they what manner of Clarks these be but only that they may have Priests of their own and so they leave Churches and Sermons and publick service it is clear that they seek them not for honour of religion because they have them not in honour and speak disdainfully of them Pag. 163 Why say ye it is not true that he who is Humility truly humble thinks not basely of himself and believeth that he is a sinner Since this is most openly manifest that is the property of the Saints and not of proud men .... Also the Apostle James saith in many things we all offend which if any will say it is spoken of humility let him know that so he followeth Pelagius and if he would be amended let him read the books of Augustine against the Pelagians and let him know that all the Saints did truly accuse themselves of their sins so that they had need to say for themselves Forgive us our debts He is large against the worship of Images Pag. 237. Worship of Images One will say I think not that there is any God-head in the Image which I adore but I worship it for his sake whose Image it is I answer if the Image be not God it should no way be worshipped as it were to honour the Saints who no way would admit divine honour to themselves Pag. 251. Let God be adored worshipped and reverenced by believers let sacrifice be given to him only .... Let Angels and holy men be loved and honoured with love and not with such service Pag. 254. The Orthodox Fathers for avoiding such superstition did rightly ordain that no Picture should be in a Church lest that which is worshipped and adored be painted on Walls Bellarmin de Scriptor Eccles sect 9. speaking of Ionas Epist Aurelia saith Jonas and other Bishops of France in that age were overtaken with Agobert's errour By the Jesuits confession then many Bishops of France were against the present errours of Rome 7. Angelom a Monk of Luxovia and of much reading at the intreaty of Drogo Epist Meten writ many books In 3 Reg. cap. 19. he saith As the The Word body cannot live without nourishment so neither can the soul live without the word of God In lib. 1. cap. 2. None by his own strength is able to do No good of our selves good nor resist the Divel yea if he attempt to lift up himself against the Lord he loseth the good which he seems to have Ibid. cap. 25. As it is easie for a man to hold in his hand a few herbs that are knit together so the power Perseverance of our Lord and Saviour easily preserveth all the elect throughout the world from the beginning to the end that none of them by any means can perish as he saith I give them life eternal and they shall not perish for ever neither shall any pluck them out of my hand In 2. Reg. cap. 8. Our Lord Jesus by Predestination his secret dispensation from among unbelieving men hath predestinated some unto eternal liberty quickning them of his gracious mercy but in his secret judgement
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
predestinate only Son On Cap. 12. Our mind is renewed by the exercises of godliness and meditation of God's word and understanding of his law and how much one makes progress from reading the Scriptures and how much his understanding doth highly ascend in so much he is a new man and daily becomes more and more new On Gal. 3. It must needs be that beleevers are saved by only faith on Christ On Phil. 3. Because ye are perfect in faith ye are perfect in conversation placing your hope in the only faith of Christ and walking in a heavenly conversation Catal. test ver lib. 11. 8. The Danes had received the Christian faith about the year 750 by the Conversion of some Nations preaching of Heridag but liberty of religion continued among them some were Christians and some were Heathens all did acknowledge that Christ is God but the Heathens said that other Gods were more ancient and of more power Alb. Crantz in Saxon. lib. 3. cap. 25. sheweth that they rebelled against the Emperour Otho the I. and in the end he and they did agree that the Danes should accept Bishops thorow all their Country and they were the more easily induced hereunto because their King Harald being the son of a Christian Tira a daughter of the King of England was baptized and at this time the Queen Gunhilda and her son Zueno with a great many of the Nobility received the faith and were baptized Otho was present at the baptism of the Prince and called him Zuenotto Harald continued faithfull unto death but Zuenotto did forsake the faith in his fathers life time yet afterward he imbraced it again When Otho had so agreed with the Danes he turned against their neighbours the Wandals At that time Wagrii Winuli Obotriti and Polabi were dwelling along the Coast of the German sea all under one name and language called Wandali His father had subdued them but when they rebelled Otho forced them unto obedience to pay tribute and to accept the Christian religion then inumerable people were baptized and Churches were built thorow Wandalia but they abode not constant untill the daies of Otho the III. and he made Magdeburgh or Virginopolis the first Bishop-seat of the Wandals Likewise Otho the I. sent Aldebert to preach the faith unto the Pruteni and other barbarous people Northwards where the holy man was Crowned with Martyrdom saith Theod. Ã Niem About the year 965 the Polonians received the Christian faith their King Miecislaus was baptized and at his command the idols were broken down and he crected two Arch-Bishopricks and nine Bishopricks Io. Pappus in histor convers gent. About the year 966. Pilgrin Bishop of Patavium and Wolfgang Bishop of Ratisbona went into Hungary to establish religion under King Diezo the father of Stephen of whom it follows to speak in the next Century About the year 988. Vladomir Duke of Russia married Anna sister of the Eastern Emperour Basilius and was baptized at Constantinople and returning home he established the Christian religion according to the discipline and rites of the Greeks thorow his Dominions Io. Pappus ibid. Fascic temp hereupon hath this observation So so while one Nation falleth another riseth that no Nation may glory before the Father of lights CHAP. IV. Of BRITAIN 1. ABout the year 901. Edward the elder King of England expelled the The power of Law-making belongs to the King and not to the Pope Danes out of Essex Mercia and Northumberland At that time the authority of investing Bishops and other Ecclesiastical Benefices as also of prescribing Laws unto Church men as well as to the Laity was in the power of the King and not of the Pope as is evident both by the Laws of Alfred King of England and Guthurn the Danish King of Northumberland and by the election of seven Bishops and the division of five Diocies into ten in one Synod by authority of this Edward as is at length in Sir Hen. Spelman Concil but the Pope would be medling in such matters by way of confirmation Nevertheless the Pope's authority did not derogate from Kings or Princes their power of ruling all matters both Ecclesiastical and Civil within their own Dominions The like is seen in the Laws of his son Ethelstan as is written loc cit and by M. Fox in Act. monime thus I Ethelstan King by advice of Vifelm my Arch-Bishop and of other Bishops command all the Prelates of my Kingdom in the name of our Lord and of all the Saints that first of all they out of my own things pay the Tithes unto God as well of the living Beasts as of the Corns of the ground and the Bishops do the like in their property and the Elder-men .... This I will that Bishops and other head-men declare the same unto such as be under their subjection and that it â—e accomplished before the term of Saint John Baptist Let us remember what Jacob said unto the Lord ..... Seeing by this Law I have bountifully bestowed on you all things belonging unto you take ye heed unto your selves and to them whom ye ought to admonish that none of you transgress against God nor me .... Every Bishop should promote all righteousness both of God and the word c. He ordained that in every Burrough all measures and weights should be confirmed by the Bishop's advice and testimony Spelman in Concil pag. 405. In pag. 411. Hoel King of Wales made a Law that no Church-man should be a Judge in Civil affairs 2. In the year 913. Constantine the III. King of Scots gave unto Malcolm A circumstance is changed in the succession of the Scottish Kings the son of Donald the V. the Lands of Cumberland and Westmerland as unto the appearing successour of the Crown hereby making a preparative that these Lands were given by the King unto him which should be next King as afterwards the successour of the Empire was installed King of the Romans prejudging the liberty of suffrages Here by the way it is to be marked that from the first King Fergusius untill Kenneth the III. the King of Scots was by election from among only them of the Blood Royal. In the daies of King Constantine Ethelstan King of England made invasion upon these lands and did so great harm unto the Scots that the King renounced the Crown and would live a Monkish life at Saint Andrews amongst the Culdees Edmund King of England being pestered by the Danes made a League with Malcolm An. 945. and restored the above-named Lands upon condition that the Heir of the Crown should acknowledge the King of England to be Supream Lord of Cumberland and Westmerland even as afterwards the King of England did unto the French King for Normandy c. This designation of a successour was occasion of great troubles for Kenneth the III. made Malcolm the son of King Duffus Governour of those Lands and afterwards he would have preferred his own son unto the Crown but the
manifest that the power of Rome being shaken religion being banished the name of God is contemned with frequent perjuries and the worship of Divine religion is despised even by the High-Priests yea Rome it self being almost alone departeth from her self for she provides neither for her self nor for others In the end he exhorts the Bishops there present to go forward in the deposition of the other Arnulph according to the Ecclesiastical Canons as they did and he himself did consent unto the sentence of his deposition Ph. Mornae in Myster iniq Magdebur Histor cent 10. ex Actis Synodi in an ancient manuscript When Pope John heard that his See was contemned by the Synod at Rhemes he threatneth his curse against King Hugh and his son Robert The King returned answer that he had done nothing in contempt but was willing to justifie all what he or his Bishops had done if it pleased the Pope to meet him at Gratianopolis on the Frontiers of Italy and France or if rather he would come into France he promised to receive him with the highest honour The Pope sent his Legates into France and in the mean time Gerebert sent an Epistle unto Seguin Arch-Bishop of Senon who was said to favour the deposed Arnulph the tenor whereof is It became your worthiness to eschue the craftiness of deceitfull men and to hear the voice of the Lord saying Here is Christ or he is there follow not One is said to be in Rome who justifieth those things which ye condemn and condemneth those things which ye think just ..... God saith If thy brother offend against thee go and rebuke him ... how then say some that in the deposition of Arnulph we should have awaited the deposition of the Romish Bishop Can they say that the judgment of the Romish Bishop is greater then the judgment of God But the first Bishop of Rome or the Prince of the Apostles saith We must obey God rather then man Also Paul the Teacher of the Nations crieth If any man preach unto you otherwise then what ye have received although he were an Angel from Heaven let him be accursed Because Pope Marcellin offered incense unto Idols should therefore all Bishops offer incense I say boldly that if the Bishop of Rome himself sin against a brother and being often admonished will not hear the Church even the Roman Bishop according to the command of Christ should be esteemed as a Publican and Heathen for the higher up hath the lower fall And if he think us unworthy of him because none of us assenteth unto him when he judgeth contrary to the Gospel he cannot therefore separate us from the communion of Christ seeing even a Presbyter unless he confess or be convict should not be removed from his Office And the rather because the Apostle saith Who can separate us from the love of Christ and I am perswaded that neither death nor life .... The priviledges of Saint Peter saith Leo the Great is not where judgment is not exercised according to righteousness Wherefore occasion should not be given unto these our enviers that the Priesthood which is one every where as the Catholick Church is one should be subject unto one man that if he be corrupt with money favour fear or ignorance none can be a Priest except whom these vertues recommend unto him Let the Law of the Catholick Church be common .... Farewell and suspend not your selves from the sacred mysteries Pope John had intelligence of this Letter and summoned the Bishops of France unto a Synod first at Rome then at Aken The Bishops answered They were not obliged to go out of their own Country At last he named Munson on the borders of France Where only Gerebert appeared and boldly maintained the cause of the French Church so that the Legate Leo could do nothing without new instructions from the Pope save only that he appointed another Synod at Rhemes and in the mean time he suspends Gerebert The Bishop said unto the Legate It is not in the power of any Bishop or Patriarch to remove any of the faithfull from the Communion unless he confess or be convict and none of these could be laied unto his charge and no other Bishop of France was there Afterwards Gerebert fearing the inconstancy of the new King went into Germany and not long after he was advanced unto the See of Ravenna As he did fear it came to pass and Arnulph was restored Nevertheless Gerebert cannot contain himself but he writes the Apology of the French Church as his Epistle unto Wilderodon Bishop of Argentine testifieth Ph. Mornae in Myster 2. Out of these four Centuries it is clear First That many both of the Civil Observations and of the Ecclesiastical Estates did oppose the ambition and usurpations of the Bishops of Rome 2. That the Canons that were enacted at the Synod of Trent were not known in former ages although Papists dare say that they have authorized nothing but what was held by the ancient Church 3. Although the Ancients gave way to unnecessary rites and fond superstitions yet in matter of doctrine and faith they held the same which the Reformed Churches do teach now and they begun to see that the Bishop of Rome is the Antichrist 4. We see the truth of what Pol. Virgil. writes de invent rer lib. 5. cap. 1 Many rites were borrowed from the Jews and ancient Romans and other Heathens which saith he lib. 6. cap. 8. we know not whether it was well done since experience teacheth that whatsoever reason might be for bringing them into the Church yet the manners of Christians now require to abolish them 3. Because after this time ordinary Synods were not held I shall omit this Chapter till we come unto the XV. Century And when upon particular causes either Emperour or Pope or others did call a Synod I shall speak of them in those places THE FOURTH AGE Of the CHURCH OR The History of the Church Lurking and of Anti-Christ Reigning containing the space of 300. years from the Year of our Lord 1000. untill the year 1300. CENTURY XI CHAP. I. Of EMPEROURS OF this Age it is to be premitted generally that as The sum of this fâ—urth Age. Car. Baron ad An. 1001. § 1 4. saith at that time the revelation of Antichrist was proclaimed in France preached in Paris published thorow the world and beleeved by many He confirmed this by the testimony of Abbo Floriacen who in Apologet. ad Hugo Robert saith When I was a young man I heard a Sermon in a Church at Paris concerning the end of the world that so soon as the thousand years are expired Antichrist shall come and not long after the general judgement shall follow Wherefore Vsser de statu success Eccles cap. 3. advertiseth his Reader that now he shall see the Popes exalted by pretext of religion and government of the Church now they will wring all Civil government from Emperours and
Ecclesiastical obedience according to former custom or else he would discharge all the Bishops of the Kingdom that they shall not consecrate him nor acknowledge him if he shall be consecrated by foreiners Thomas would not acknowledge him in that maner and sought consecration from Rome Then Anselm wrote an Epistle unto Paschalis praying that Thomas be not consecrated until he profess due obedience unto him and that the Pope would not give him a Palle not saith he that I do envy him a Palle but if he get one he thinketh he may deny profession of obedience unto Canterbury and so the Church of England shall be divided and the rigor of Apostolical discipline shall be weakened and he shall not abide in England Shortly thereafter Anselm died ann 1110. 11. Moreover I have noted three Epistles of this Anselm one unto Alexander A counsel to a King King of Scots wherein after congratulation of his Succession he saith I know that your Highness loveth me and desireth counsel therefore first I pray God that he would so direct you by the grace of his holy Spirit and give you counsel in all your actions that after this life he may bring you into the heavenly kingdom And my counsel is that you indeavor to hold fast the fear of God by his help from whom you have received it and those good maners which you began to have in your infancy and youth-hood for Kings do reign well when they live according to the will of God and serve him in fear and when they rule themselves nor are subject unto vices but overcome the importunity or tentations by constant fortitude for constancy of vertue and royal fortitude are not inconsistent in a King for some Kings as David have lived holily and ruled the people committed unto them with rigor of justice and meekness of holiness according to the exigence of things do you so carry your self that evil men may fear you and the good may love you and that your conversation may please God always and you at all times remember the punishment of the wicked and reward of the godly after this life The Almighty God commit you and all your actions unto none other but his own dispensation This is a rare counsel given by a Bishop especially in these days unto a King In another Epistle unto Muriardach King of Ireland he exhorteth him to amend with Of the Church of Ireland all earnestness whatsoever he knoweth that in his Kingdom hath need to be amended according to the Christian Religion seeing God hath exalted him unto that Royal power for the end that with the rod of righteousness he should govern his Subjects and strike with that rod and remove whatsoever is contrary unto righteousness especially he lamenteth that in that Countrey men did put away their wives and change one with another each as they do exchange their horses or any other thing at your pleasure Another that their Bishops had not Diocies or appointed bounds and were ordained one by one even as any Presbyter which saith he is contrary unto the holy Canons which ordain certain bounds of superinspection and that a Bishop should not be ordained by fewer then three Bishops Out of this Epistle it appeareth that first The Magistrate is not excluded from Government of the Church as the Popes did afterwards exclude them Secondly That all abuses could not be rooted out with the first plantation of Religion and what is tolerated at a time should be amended Thirdly That the Church of Ireland had not Diocesan Bishops as they were wont to be called from their first Reformation nor was subject unto Rome at that time but had such discipline as was then in Scotland For confirmation of these points add here by the by from Bernard in Vita Malachiae in c. 6. he saith At that time the Irish paid not Tithes nor first-fruits they had not lawful marriages they made not confessions nor did any seek or enjoyn pennance there were very few Ministers of the Altar And in c. 7. he saith A Bishoprick was not content with one Bishop but every Church almost had its own Bishop until as it followeth there Malchus an Elder of Lesmore and Gislebert the first Legate of the Apostolical See in Ireland perswaded the Bishops and Princes there to change their ancient custom It is true Bernard speaketh there of Ireland as barbarous at that time but excepting that of the marriage in all the other particulars though they were not conformable unto the Church of Rome yet they have many Reformed Churches conformable unto them at this time even though the corrupt Romanists call them barbarous But I return unto Anselm in another Epistle unto Waleran Bishop of Nuemburgh Of Ceremonies who had written admiring what way so great diversity of Ceremonies had entered seeing there is but one faith one baptism and one spouse of Christ especially he admireth of the Rites in the Sacrament diverse not onely from the perpetual custom in Germany but likewise different from the ancient Roman order c. Anselm answereth in Thesi concerning indifferent ceremonies well saying Your reverence complaineth of the Sacraments of the Church because they are not administred in all places after one maner Truly it were good and laudable if they were performed through all the Church after one maner and with one minde but because there is great diversity nor differing in the substance of the Sacrament nor in the vertue thereof nor in the faith nor can they all be brought to one custom I think they should be tolerated in peace and love rather then be condemned with jars and scandal for we have learned from the holy Father if the unity of love be kept in the Catholique faith diversity of custom hindereth not But where you ask Whence hath that variety of custom come I know no other but the diversity of mens opinions which albeit they differ not in the substance of things and in unity yet agree not in the expediency and decency of administration because one judgeth this fitter another thinketh it not so fit nor think I that difference in such things is any straying from the truth 12. William the Conqueror wrote unto Pope Gregory VII thus Hubert your Legate Religious Father coming unto me hath admonished me as from you that I should do fealty unto you and your Successors and that I should bethink my self of the money which my predecessors were wont to send unto the Church of Rome I have accepted of the one and not the other I would not acknowledge fealty nor will I do it because neither have I promised it nor do I finde that my predecessors performed it unto yours The Pope returned answer unto his Legate which is in Gregorii VII Regist li. 7. epi. 5. tom 5. concil edit Binii Where after signification how little he doth value money without due honor he saith of the King There be many things the holy Roman Church may lay
more frequent among miserable men then the affairs thereof Doth not ambition haunt the houses of the Apostles more then devotion doth doth not your Palace resound all the day over with its voice doth not all the discipline of the Laws and Canons serve unto its gain doth not all the pilling and polling of Italy wait with unsatiable greediness on its spoils doth it not onely interrupt but even cut off thine own spiritual studies c. Here Bernard continueth reporting the iniquity and gross abuses of the Roman Court in appealations exemptions of Bishops of Abbots the priviledges of Monks Simony so openly maintained that when a poor or honest Bishop was sought by the people he could not attain it till the Pope himself gave the poor man money to give for his investiture so yielding unto the maner of the Court and saving the poor man from the malice of them who love gifts on the one side respecting conscience and on the other providing to the same of the man saith he Yea he saith plainly The Lord is angry seeing the house of prayer is become a den of thieves Nor spareth he the Pope himself saying A wise man will preveen his work with a three-fold consideration whether it be lawful decent and expedient for albeit in Christianity it is certain it cannot be decent which is not lawful nor expedient which is not decent and lawful yet it followeth not that all is decent and expedient which is lawful Now apply these three unto thy work How is it not undecent for thee to use thy will for law and because there is none to whom thou canst appeal therefore to follow thy will and despise reason Art thou greater then thy Lord who said I come not to do mine own will Albeit it is not more base then arrogant as if thou wert void of reason to do not according to reason but after thy pleasure and to be led not in judgement but after thy appetite what is so beastly and if it be unworthy to any rational man to live as a beast who can endure so great reproach of nature and injury of honor in thee the Governor of all By degenerating in this maner which I wish were not thou hast made the common reproach proper to thy self to wit Man being in honor and understandeth not he is compared unto the unwise beasts and is become like unto them c. In lib. 4. he propoundeth unto the Pope's consideration the Clergy and People of Rome and when he hath shewed what they should be and what they are for the time and howbeit they may be incorrigible yet Eugenius should not cease to indeavor a reformation seeing he should indeavor though he cannot amend them he then saith I pray bear with me a little yea give me leave I speak not rashly but with fear I am jealous over thee with a godly jealousie oh that it were as profitable as carnest I know where thou dwellest incredulous and rebellious people are with thee and on the margin he addeth Eze. 2. they are wolves not sheep and nevertheless of such art thou the shepheard a profitable consideration whereby possibly thou mayest finde how to convert them lest they subvert thee why should we despair that they can be turned into sheep from which they have been turned into wolves in this in this I say I spare thee not that God may spare thee either deny thy self to be a shepheard unto this people or shew it indeed thou wilt not deny it lest thou deny thy self his heir whose Chair thou possessest this is Peter But it is known that he never pranked in jewels nor silks nor was covered with gold nor was carried on a white palfrey nor convoyed with Soldiers nor environed with clamorous lacquies and yet he believed that without such things that gracious command might be fulfilled If thou love me feed my sheep In these things thou hast succeeded not unto Peter but unto Constantine I advise thee to bear with these things for the time and affect them not as due unto thee I had rather excite thee unto these things whereof thou art a debtor albeit thou be clothed with purple and gold yet shun not thou who art the heir of a shepheard thy pastoral care and work be not ashamed of the Gospel Thou wilt say I bid thee feed dragons and scorpions not sheep I say the rather set upon them with the word not the sword what shouldest thou take a sword into thy hand again which thou wast once commanded to put into its sheath c. In a word thorow all these five Books of Consideration Bernard useth not one argument from these lofty titles to prove the dominion of the Pope but in the contrary disproveth it and adviseth him to bear with these things for the time and neither affect nor exercise dominion yea he presseth stewarding and serving so hardly that he maketh dominion and stewarding or pastoral office inconsistible and dominion can no way stand with an Apostolical title And he sheweth the estate of the Church in his time that it was degenerated from her self in former times and that these who should have been shepheards were become scorpions and wolves so that all the Catholique Church almost was envenomed with the poison of heresie which was occasioned by the ambition avarice and simony of the Papal Court Eugenius was reconciled to the Romans and died at Rome An. 1152. and in the eighth year of his Papacy 9. ANASTASIUS IV. did nothing worthy of memory he gave a great cup of gold to the Lateran Church and repaired the old Pantheon or St. Maries Io. Bale He sate searcely two years 10. HADRIAN IV. an English Monk was not inferior to Hildebrand in pride In his first year he was solicited partly by promises and partly by threats to leave free administration unto the Consuls he would not Thâ— Clergy did often entreat him to go unto the Lateran Church he would not unless Arnold of Brixia who was condemned by Pope Eugenius were banished the City The people took these in ill part and one day when the Cardinal of St. Pudentiana was going unto the Pope they fall upon him and wound him for which cause the Pope in anger did accurse them until they did banish that Arnold and gave over the Government of the City into the Pope's hands Naucler Shortly after he had excommunicated the Emperor he was walking with his Cardinals to refresh himself in the fields of Anagnia and coming to a spring of water he would taste of it and with the water a flie entereth into his throat and choaketh him Platin. and so a flie killeth him who had despised all the power on earth In the later end of his days he was wont to say There is not a more wretched life then to be Pope To come into A Pope's confession the seat of St. Peter by ambition is not to succeed Peter in feeding the flock but unto Romulus in paracide
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
3. With common consent of the Princes and Bishops of Italy and Germany and assent of the Priests and People Pope John was condemned of irreligiousness and heresie and as Author of the Antichristian Empire Lastly They did chuse another Pope Nicolaus the V. as is written before John raged and deprived Lewis again When Benedict the XII was chosen Lewis sent Orators craving peace and the Pope answered that he and his Brethren would take care to restore that Noble branch which was cut off from the Church and he did commend Lewis as the most eminent Prince of the world He bewailed also that Italy was oppressed by Tyrants and the holy Land by the Saracens and all these evils had hapned for want of an Emperor The Orators hearing the Pope speak thus were assured that the absolution was granted But saith Naucler gener 45. the King of France and Robert King of Apulia turn all upside down for two Arch-Bishops and two Counts came and disswaded the Pope from making peace with Lewis lest he be called a friend of Hereticks Benedict said unto them Do your Masters wish that there be no Empire We speak not holy Father said they against the Empire but against the person of Lewis which is condemned for his practising against the Church Then said Benedict It is true we have done against him but he would have fallen at the feet of our Predecessor if he could have been accepted and what he hath done he hath been provoked thereunto But saith Naucler the Pope could not prevail And John King of Bohemia and Henry Duke of Bavier wrote that with the aid of the Kings of Hungary and Cracow they would set up another King of the Romans So the Cardinals did for that time hinder the absolution and the Orators were dismissed with fair words In the year 1336 Lewis assembled the Princes in Spira and from thence sent other Orators unto the Pope for absolution among these was Gerlak Count de Nassaw and the Bishop of Curia When they came Benedict weeping said He loved Prince Lewis but the King of France had written unto him that if he did absolve Lewis without his consent he should finde worse dealing then Boniface had found The next year Lewis and Philip de Valois King of France were agreed and they both sent together unto Benedict for absolution of Lewis Then said Benedict Shall I now judge Lewis an Heretick and then a most religious Christian at the King's nod and so did still refuse And it is thought saith Naucler Philip did pretend to desire what he would not and Benedict did profess what he would not though he would have done it and so nothing was done But it will appear that the Pope did dissemble at first and at this time began to shew himself In the year 1338 Lewis called another Diet to Frankford and there by advice of some Minorites he published a Declaration against the Sentence of Pope John where he proved out of the Canon Law and Ancient Customs that it appertained only unto the Electors to chuse the Emperor and the interest of the Pope is onely to anoint him being chosen which is but a ceremony and if the Pope will refuse any other Bishop may anoint wherefore when the Emperor giveth oath unto the Bishop of Rome it is not of homage or subjection but only of faithfulness and defense of the Bishop and the Church if necessity do require his furtherance so that it is against all Antiquity that the Pope restraineth the Authority of the Electors to the designing of the King of the Almains only and taketh unto himself alone to create the Emperor as also it is absurd that the Pope assumeth the managing of the Empire as lawful Emperor when the Imperial Throne is vacant which power belongeth unto the Palatine of Rhine likewise he did clear himself particularly of those things which Pope John had alledged against him And in the end by advise of all the Clergy and Princes of Almany there assembled declared the whole process that was laid against him to be null and of no force This Declaration is at length in Naucler loc cit At that time Benedict made Luchin the Viscount and his Brother John the Arch-Bishop to be Vicars of Millain and other Towns and he gave the same power unto Mascin Scala in Verona and Vincentia and unto others in other Cities and that he did by his own power as he said because when the Imperial Seat is vacant as for a time it was vacant all the Imperial power did belong unto him Naucler ibid. Then the Emperor seeing that now was no hope to be absolved and as the Pope was doing he created all hereditary Vicars in Italy who afterwards became absolute Lords lest they should revolt from him Pope Clemens was haughtier then all the other he summoned the Emperor to appear and satisfie God and the Church Lewis sent his Orators and promised to obey Clemens demanded that the Emperor should confess all his heresies and errors that he should resign the Empire and not reassume it but with the good leave of the Pope and that he should render himself and his Sons and his goods into the Pope's reverence All which the Orators did subscribe so that the Pope and the Cardinals did admire at it And then they propound harder conditions Naucler saith The Emperor would never have subscribed these Articles though he had been a prisoner When he saw them he sent Copies of them unto all the Princes and they did assemble at Frankford in September An. 1344 where after consideration of these Articles they did judge them derogatory unto the honor of the Empire they all with one voice did abhor them and they did intreat the Emperor to stand in defense of his honor as he had done before and they should not be deficient to the uttermost of their power Naucler ibid. Then Clemens did accurse the Emperor again for Heresie and Schism and he accursed all the Bishops and Princes that favored him and he sent a mandate unto the Electors to proceed unto a new election The Heresies were 1. He believed not the determination of Pope John the XXII concerning the poverty of Christ 2. He held that the Emperor may depose a Pope 3. He being accursed did contumaciously lie under the curse 4. He gave Bishopricks unto some and deposed some Bishopricks who would not do contrary unto the Papal interdiction 5. That he had deposed a Pope and set up an Anti-Pope Henry of Viernberg Arch-Bishop of Mentz would not consent unto the violation of his innocent Majesty therefore the Pope deposed him and sent Gerlak of Nassaw into his See Other Bishops and Electors being seduced by John King of Bohemia did consent unto the election of his Son Charls Waltram Bishop of Colein got 8000 marks Baldwin Bishop of Trevers was Uncle to King John the Duke of Saxony received 8000 marks c. P. Mexia The Pope without delay approved the
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
would overcom you After all this so feeble was he in mind that he made a recantation Orthae Grat. in Fascic rer expetend His condemnation did not please Mr. John de Keiserbergh nor Mr. Engelin de Brunswick two learned and upright men especially Engelin said They had dealt too precipitately with such a man and many of his Articles may he sustained and that his accusation had proceeded only from the envy of the Thomists Ibid. ex Examine Magistrali Iohannis de Vesalia 29. Dominicus Bishop of Brixia writ unto Pope Pius the II. a Treatise with this Title Reformatio Curiae Romanae he toucheth the malady softly but truth appears for he saith If we consider the antient Popes and their Acts so that we follow the evil in them and then we compare the reverend Cardinals Bishops and Prelates and of other degrees with them surely we will weep with Jeremiah Lamen 4. Alas how is the gold obscured the good colour thereof is changed the stones of the Sanctuary are scattered in the streets that is the Prelates in the broad ways which lead unto destruction as Gregory expoundeth Item This Reformation belongeth unto the Pope especially who as the head of others should procure it and set his minde on it but he who will reform others must look unto himself and unto his family for the life of the Pastor is an example and precedent unto others and when the head is sick the members cannot be well 30. Sigismund Duke of Austria could not indure the insolency of Pius Two Appeals from the Pope the II. his Legate therefore Pius did excommunicate him By advice of Gregory Heimburgh a Doctor of the Civil and Canon Laws Sigismund appealeth unto a Councel and sent his appeâ—lâ—tion to be published at Rome Pius understanding that Heimburgh was the Author of this appellation excommunicated him also And because he dwelt at Nuremburgh and was Advocate for that City Pius wrote unto the Burgrave and the Senate an Epistle where he calleth this form of appellation a new heresie and a divellish inspiration because they with scoffs of appellation do appeal unto a thing which is not He sheweth that he had excommunicated Hemburg for Treason and Heresie and he commanded to banish him and to escheat all his movables and immovables and to proceed against him as an Heretick Hemburg appealed from this Sentence also unto a future Councel nevertheless he was forced to remove from that City and went to Bohemia untill Diether Bishop of Mentz was vexed by the Pope and sent for him In the appellation of Sigismund he sheweth the equity of his cause and the iniquity of the curse he appealeth not unto the Pope being ill advised unto him being better advised but unto his Successour or unto a general Councel that shall be assembled according to the Decrees of Constance and Basil and these failing unto Jesus Christ In his own appellation he mentioneth the same and he siâ—teth the Bull or Letters that were sent unto the Senate Pius had said It is a vain thing to appeal unto a thing which is not and which cannot be above the Pope He answered The Councel was above Peter and as it may be appealed unto the See Apostolical when it vaketh so it may be appealed unto a future Councel ..... He dare call me an Heretick because I say The Councel of Christendom is above a Pope and I say he is an Heretick who maintaineth the contrary Pius had said A Councel is no where He answered The Pope hindreth no hindrance is on my part c. Theodor Faltrius writ in the name of Pius against Hemburgh and he answered by Apologia contra detractiones blasphemias Theodor In another Treatise De Primatu Papae which was Printed at Baâ—il An. 1555. he calleth Rome Babylon and the Whore and he maintaineth that the Primacy of the Pope hath no ground in Scripture nor the writings of the Antients but is by usurpation only without the institution of Christ contrary to the good of the Church and an intolerable tyranny and he exhorteth every man to depart from Rome as they are commanded in the Revelation and to this effect he hath a comparison of Christ and the Pope to prove that the Pope is the Antichrist He accuseth the Teachers that for fear or hope they dare not contradict the Pope's errours and by their silence do confirm his usurped power In the end he saith These many years it hath been more safe to doubt and dispute of the power of God than of the power of the Pope for men being drunk with the Wine of this Whore do expound the Holy Scriptures flatteringly and wrest them all to confirm her errours And because Emperours and Princes either for ignorance or not reading or because they are miscarried with earthly pleasures do not see this they are brought into this bondage to beleeve as an Article of their faith that the Pope cannot err and may do on earth as he pleaseth and no man may say unto him What doest thou And the Pope may command the Angels Catal. test verit 31. France was not better pleased with Pope Pius he sent unto Lewis the XI saying If thou be an obedient Son why maintainest thou the Pragmatical Sanction Eugenius did admonish thee to forsake it because it is not according to God So did Nicolaus and Callistus tell thee it is a cause of many evils and discords in the Church and hitherto thou wouldest never hear the voice of the Church The King was a little moved by these Letters but the Parliament of Paris shewed unto him the utilities of the Sanction namely if it be abolished four incommodities shall insue 1. The confusion of all order in the Church 2. The impoverishing of the Subjects 3. The whole Kingdom shall be emptied of money 4. The subversion of all the Churches and they give instances at length This Commonefaction was divided into 89. Articles by John Cardinal Atrebaten and is extant among the works of P. Pithaeus saith P. Morn in Myster But Lewis was perswaded by the Pope's Letters to annual the Sanction yet the King's Attorney and many Bishops would not consent and the University did resist the Pope's Proctor and appealed unto the next General Councel They observed many inconveniences following upon the annulling of the Sanction within the space of four years The Parliament did present these inconveniences unto Charls the VIII with a new complaint against the abolishing of the Sanction as may be seen in Ph. Morn in Myster pag. 587. And Pope Leo the X. in the Lateran Councel Sess 10. in his Bull which beginneth Primitiva shews that the Prelates and Clergy of France would not obey the King's dissolution of the Sanction nor give ear unto the admonitions of five Popes and had cleaved fast unto the Sanction 32. Antonius de Rosellis was a famous Reader of the Laws at that time and writ several Treatises against the Popes The Authors of Index
and there entred into the monastery of the Augustinians After three years he was inuited to be professour of Philosophy in Witembergh and there he was graduat Doctour of Divinity by Andr. Catolstadius An. 1512. In Erford he had learned of an old Augustinian that it is not sufficient to believe generally the remission of sin or that it belongs unto them only whose names are registred in Scriptures but every true penitent may believe that his own sins are forgiven him freely in Christ and accordingly is that to be understood Wee are justified by faith freely Afterwards he read the works of Augustin and despised not the Sententiaries namely Thomas Biel Occam c. In the year 1516. he had a publick disputation of Free-will against the common doctrine of the School-men as Lu. Osiand in Epit. hist cent 16. li. 1. c. 19. rehearseth His Question was Whether man being created after the image of God can by his naturall power keep the commands of God the creator or do or think any good and by grace deserve and know his merites Hee answereth in three Conclusions and so many Corollaries unto each of them Conclu I Man in respect of his soul made to the image of God and so fitted for the grace of God doth by his naturall strength only make every creature which he useth subject to vanity and seeketh himself and things according to the flesh Corollar 1. The old man is vanity of vanities altogether vanity and makes all creatures even which are good to be vain Coroll II. The old man is called flesh not only because he is led with sensuall concupiscence but albeit he be chast wise just because he is not renewed of God by the Spirit Corol. 3. Albeit all unbelievers be vain and do no good yet they shall not all suffer alike punnishment Conclus 2. A man without Gods grace can no way keep his commandements nor prepare himself unto grace vel de congruo vel de condigno but necessarily abides under sin Goroll 1. The will of man without grace is not free but serveth albeit not unwillingly Cor. 2. When a man doeth what is in himself he sinneth seeing of himself he can neither will nor think well Cor 3. Seing the righteousnes of believers is hid in God and their sin is manifest in themselves it is true that only the un just are damned and sinners whoores are saved Conclus III. Grace or charity which helpeth not but in extream necessity is very dull or rather no charity unless by extream necessity be understood not the perrill of death but every one's want Coroll 1. Christ Jesus our strength our righteousnes the searcher of the hearts and reines is the only searcher and judge of our merites Cor. 2. Seing unto a believer all things by the power of Christ are possible it is superstitious to depute other helps unto mans will or of other Saints Cor. 3. According to the premisses is the answer unto the Question He wrote unto an Eremite thus I desire to know what thy soul doeth whether now in the end it be weary of it's righteousness and learneth to be refreshed with and trust in the righteousness of Christ for in our time the tentation of presumption is strong in many and chiefly in those who study to be just and good by their own strength and being ignorant of the righteousness of God which is in Christ abundantly and is given freely seek by themselves to do well so long untill they have confidence to stand before God as it were adorned by their own strength and merites which is impossible Thou wast some time in this opinion or errour and so was I but now I fight against this errour but as yet have not overcome therefore dear brother learne Christ and him crucified learne to sing unto Him and despairing of thyself to say unto him Thou Lord Jesus art my righteousness but I am thy sin thou hast taken mine and hast given mee thine thou hast taken what thou wast not and hast given mee what I was not Take heed lest at any time thou aspire unto so great purity that thou wouldst not seem to thy self a sinner yea or not to be a sinner for Christ dwelleth not but in sinners for therefore came he down from heaven where he dwelt among the righteous that he might dwell in sinners Think upon that his love and thou shalt see his most sweet consolation For if we must come by our labours and afflictions to the peace of conscience why hath he died therefore thou canst not finde peace but by him and by fiduciall despairing of thyself and thy works and further thou shalt learne thereby that as he hath taken thee and made thy sins his so hath he made his righteousness thine Howbeit Luther had so disputed and written yet none did oppose him but rather he purchased love and estimation 3. When the Indulgences were proclaimed and preached in the manner Luthers first assault named before his zeal could not endure the vanity of them and the blasphemies wherewith they were commended At the first he spoke not against the use of indulgences but against the abuses of them and against the blasphemous commending of them and as he shewes in his Apology which is in Sleidan lib. 13 he wrote unto the Bishop of Mentz exhorting him humbly to inhibite or restrain these Friers but the Bishop returned him no answer yet the Bishop of Brandenburgh hearing of that epistle did admonish Luther to take heed lest he brought himself into danger Likewise Alb. Crantzius the historian said unto him Brother you speak truth but you can not help it go into your cell and pray Lord have mercy upon us And the Prior and subprior of Wittembergh did entreat him that for respect unto their Order he would be silent and not bring it into contempt and the rather that the Franciscanes were beginning to rejoice that the Augustinians were falling into contempt even as they Luther answereth All this will fall if it be not begun in the name of the Lord but if it bee let us trust to God that he will carry it on Schultet Annal. ad An. 1517. John Bishop of Misna at that time said he had lately read the holy Scriptures and therein had found a religion very unlike unto that that was presently professed And a litle before his death he heard of Tecelius and said This will be the last seller of such wares for intollerable is his impudence Ibid. A rich woman of Magdeburgh after confession could not have a pardon from a Dominican unless she would give a hundred florenes she adviseth with a Franciscan her former Confessour and he said unto her God forgives sin freely and selleth not as a merchant And he besought her that she would not tell Tecelins who had informed her so But when Tecelius knew that for this cause she would not give the mony he said that he shall be either burnt or banished
who hath given such advice Ibid. After this Luther was the more diligent in searching the originall of the doctrine of indulgences and then he publisheth 59. conclusions to be disputed in Wittembergh October 31. An. 1517. within few dayes they were carried through all Germany and were joyfully read by many for all men almost were complaining of the pardons especially as they were preached and sold by Tecelius None came to set face against these Propositions and the name of Luther became famous for that at last one was found to oppose the corruptions of the Church Then Conrad Wimpina a Doctour in Frankford upon Mene publisheth contrary propositions in defense of the Indulgences Luther writes in defense of his own propositions and John Eckius opposeth them When Luthers propositions and book were carried to Rome a third Dominican Silvester Prierias wrote against him Thus the contestation waxeth hott and is more known abroad Upon this occasion Pe. Soave in hist Conc. Trid. shewes the originall and progress of indulgences Where as saith he the matter of indulgences was not much scanned The originall and progresse of indulgence in former ages nor was it weighed by the Divines by what arguments they could be mantained or weakned their causes and essence was not throughly known for some thought that indulgence was nothing else but an absolution by authority of a prelate from that pennance which according to that manner of discipline the Church in these times did enjoyn unto a penitent in following ages the Bishop took unto himself alone the prescribing of that punishment afterwards he did concredite it unto the poenitentiary priest and at last unto the discretion of the Confessary yet so that he was not free from the punishment due by Divine justice When this was thought to turne more to the hurt then benefit of Christians because when a dispensation of canonicall punishment was given them they became careless to seek the favour of God by voluntary punishment they did conceive that indulgence was a freedom from both punishments And again they were divided for some thought this freedom was absolute without any satisfaction but others on the contrary said So long as communion by charity continues in the Church the repentance of one believer is communicable unto another so farra that he is freed upon the account of the other But because that was thought to be more proper unto them that were of a blameless life and exercised with strict discipline then unto the authority of a bishop a third opinion was taken up that the essence of indulgences consists partly in the authority of the prelate and partly in compensation And because the conversation of the Bishops is not so blameless and free from sin that he by his merites can help others they devise the treasure of the Church into which are layd the merits of all which had more plenty then which was sufficient unto themselves and the dispensation of these merits belongeth unto the Bishop of Rome so that it is in his power to give indulgences and recompence the debt of a sinner by the merits of the same value out of the common treasury of the Church And where as neither this treasure could satisfy for all sinners seing the merits of the Saints have certainly an end and bounds and so it may faile they thought good to adjoin the infinite merits of Christ unto the finite merits of the Saints that so the treasure might be perpetuall And here again arose another scruple what need is there of the drop of mans merits seing the infinite ocean of Christs merits floweth for ever And truly this gave occasion unto many to put all their confidence of indulgence into the only treasury of our Saviour which never can be emptied All these things were so uncertain and had no surer ground but the Bull of Pope Clement VI. which was proclaimed for the Jubilee An. 1350. that they were thought not sufficient to convince Martin Luther or to confute his reasons therefore Tecelius Eccius and Prierias perceiving the weaknes of their cause in the places proper unto that matter took their refuge unto Common places and lay their ground upon the authority of the Pope and consent of the School-men to wit Seing the Pope can not erre in matter of faith and had confirmed the Scholastick doctrine of indulgences and by his Bull hath bestowed them on believers the doctrine concerning these is an article of faith to be believed necessarily Hence Martin takes occasion to digresse from indulgences and to sift the power of the Pope Albeit others had commended this power as the highest and subject unto none other yet he made not such account of it but held it to be subject to a General Councell lawfully assembled which he affirmed to be very necessary at that time in respect of the condition of the Church And howbeit in this fire of contestation Luther did overthrow the power of the Pope and ever the more that the others did advance it yet he did always speak no thing but modestly of the person of Pope Leo yea and for a time he declined not his judgement Nevertheless they fell upon other particulars and the dispute concerning remission of sin repentance and Purgatory by which the Chapmen of the Roman court did confirme their indulgences But among them all James Hoghstrate a Dominican and Inquisitour of the faith wrote against Luther most properly for he left other reasons and purposes and adviseth the Pope to beat down the mans pertinacy with fire and sword So writes P. Soave summarily VI. On Christ-mass-eeven Frederik Electour of Saxony and his Brother Some are for Luther some against him John went to Church in Wineberg An. 1517. with their traine and the aire being cleare he seeth above his house clearly a fiery cross they stand beholding it and were amazed then Frederik saith unto his Brother That is a signe that there will be strife for Religion and the house of Saxony will be in danger Abr. Schultet Annal. At that time Andr. Carolosladius the prime Divine had published a booke in defense of Luther the young Students at Wittembergh burned the propositions of Tecelius in the market place and the Duke Frederik not being required undertakes the patrociny of Luther and Carolstad When Luther saw the Book of Sylvester he called it a wilde one divelish and saith he if Rome do so judge as this book speakes it is the very seat of Antichrist He is summoned by the General of the Augustinians to answer at Heidelbergh many did dissuade him but he would yield obedience by the way the Bishop of Wortsburg entertaineth him friendly and the Palsgrave receives him graciously at Heidlebergh In the Monastery of Augustinians which afterwards was called Collegium Sapientiae he disputeth 28. propositions concerning justification by faith chiefly these two Free-will after sin is but a title He is not just who worketh much but who believeth much
they humbly supplicate liberty to live according to that Rule as they be ready to give account of their Religion and to confess their errour if they shall be convinced from the Word of God they craved that it be enquired how their fathers through so many ages had behaved themselves toward their Governours and they protest that their mind is to render all obedience unto their chief Lord and if they do it not they submit themselves unto punishment Nevertheless the Duke goeth-on with Edicts against them and commandeth the Magistrats to execute them Upon a new promise of liberty he takes all weapons from them and then commandeth them to put away all their Ministers and to receive priests They said They would obey their Prince excepting Religion only wherein they should follow God Then the Duke sent an Army against them in the midst of winter An. 1560 burning houses spoiling all their goods with great cruelty The people fled into mountains and devised a sort of cross-bow throwing stones with great force at severall times and conflicts they killed a thousand souldiers and had slain more if they had not been persuaded by some Ministers so many of their own number were not slain Charles Truchet a Captain and most cruell enemy had had his thigh-bone broken by a stone the souldiers carried him away but when they were persued with stones they left him then a cow-herd slew him with his own sword The Baron Triniteus went against a village Prat del Torno to have killed all the people unawares but they who were in the fields put him to flight Thus Trinitaeus Captain general despairing to prevail by force certifieth the Duke of the difficulty and they sent unto the Dutchess Margarit a supplication entreating to interceed for them They were called to a parlee and besids other conditions it was agreed They should use their accustomed Religion they should not be accused for any thing done at this time they should have liberty to buy and sell throughout the Dukes dominions they shall render all obedience and live without offence French Commentar Ibid. 45. In the dayes of Charles IX brother of King Francis the condition The beginning of King Charles IX reigne of the French Church was diverse in the beginning the government of the realm was divided between the King of Navar as nearest in blood and the Queenmother The Prince of Condee was set at liberty and peace was granted unto the Reformed Church God gave this happiness after the frequent fasts and prayers of the Reformed in time of their appearing danger But the Queen was not content that the King of Navar had such power some seeking their own advancement by a change did augment her jealousy So the Nobles were divided into factions and present sedition was feared but the King of Navar puts away all their feare by giving up his power unto the Queen Peace continued for a time but the Queen with the Guises and others of that cruel faction sought to remove the granted liberty In the end of the above named December a Parliament of the Estates was at Orleance where the Chancellor declared that there was no less willingness in the King than was in his brother to have this Assembly for appeasing the seditions which seem to threaten the ruin of the realm this sedition said he is nothing but a separation of the subjects from the Commonwealth and it springs from diverse causes especially at this time it comes from Religion which is most wonderfull for on the one side as God is the only Anthor and preserver of Religion so he is an enemy of dissension and preserver of peace Christian Religion hath not need of Arms nor doth the beginning nor conservation thereof stand upon such defence nor is their answer sufficient who say They take arms not to offend any man but to defend themselves Seing it is not lawfull in any way to rise against the Prince as children should not resist their parents by patience did the godly Christians set forth the Religion and by ardent prayers even for heathenish Emperours On the other side if men were such as they should be strife should never arise for Religion But it is manifest that there is no greater force then the first conceived opinion whether it be good or evill no peace can be expected amongst those of contrary Religions nothing doth more violently distract the hearts of men nor is any affection more efficacious either to beget friendship or hatred than is Religion Therefore to salve this variety of Religion let us consider the matter diligently every man may not embrace what Religion he fancieth Thou sayst Thy Religion is better then mine and I defend mine Whether is more reasonable that I follow thy opinion or thou should follow mine Who shall end this controversy but a holy Councel as it was concluded at Fountain-bleaw and we have hope to attain one at the hands of the Pope In the mean while let us not alter any thing rashly thereby to bring confusion and warr into the kingdom and let the Prelates look better unto their office ..... If remedy can not be had by a general Councel the King and Queen will seek other remedies c. Then three men were chosen to speak for the States and had three orations the sum of which was Angelus a Counselor in the Senate of Burdeaux spake in the name of the Commons saying For removing trouble it seemes necessary unto the people first to take away the causes which are partly the corruptions of Church-men and amongst these corruptions three are most pernicious tow it covetousnes ignorance and luxury Their ignorance is so manifest that none doubteth of it and ignorance is the mother and nurse of all errours as both experience and testimonies of antient fathers declare evidently for remedy of this Canons or decrees shall be provided in vain for so great is the contempt of preaching that Bishops think it a discredite to feed the flock of Christ and Curates following their example despise that office and commit it unto hired and unlearned Vicars Likewise their luxury pride and pompe is scandalous to all men for they are painted so as if by outward shew they would represent the Majesty of God which they should rather express by godliness and sincerity How far have our Bishops of late degenerated from the moderate estate purity and piety of the antient and true Bishops ..... All those corruptions must be removed by a lawfull and godly Councel to be called by the Kings authority James Silly speaker for the Nobility spake in commendation of their Estate shewing how necessary it is for maintaining the honour of Royalty And concerning Religion it is necessary among many other miss-orders to restrain the usurpation of Church-men for they have usurped too much authority and have large revenues and have encroached upon the houses of Noble men all which they abuse wickedly in the end he petitioneth that
suffrages 6. concerning the general Reformation 7. and the communion of both kinds When the Pope and Princes saw that they could not compass their particular designes by this Councel each one began to search other means And first the Pope sent Cardinal Moron unto Ispruc with propositions that the Emperour would not go unto Trent and consent to transfer the Synod unto Bolonia c. And he promised concurrence in effectuating his designes But Ferdinand trusting to obtain his desites in the Councel in respect of his vicinity and partly hoping to prevail with other Princes would not consent and yet refused not absolutly Charles King of France sent one Ambassador to Spain another to Trent a third to Germany and fourth unto the Pope to make proposition of removing the Councel unto Constance or Worms or some other place of Germany because respect must be had unto the Germans England Scotland and a part of France and other Nations who will never accept that of Trent The Legates permitted many Prelats to depart especially them who were for residence and all the Frenches went away excep one or two Benedictines who lived for the time in the Monastry of Trent Charles Cardinal of Lorrain shew unto Ferdinand and his Son King of the Romans that seing the Princes and Prelats had different designes it is impossible the Synod can satisfy all their desires in matters of the Chalice use of the vulgare language marriage of priests and such propounded by his Majesty and the French King the King of Spain nor the Princes of Italy will never consent in the Reformation every Nâ—tâ— one would reform others and himself be untouched and each would have the glory of Reformation and continue in the abuses laying the blame upon the Pope alone Therefore seing the Synod can do no good it is necessary to dissolve it the best way they can Thus the Princes layd aside all hope and they resolve not to oppose the dissolution yet so that they will not make a suddain retrait The Cardinal of Lorrain was the chief Actor in all that followes The Pope hearing how so many Princes and Bishops hearkened unto his words envited him to come unto Acceleration to an end Rome and made liberal promises unto him After the 19 day of May all doctrines were slipped-over lightly with little or no resistance except that the Venetians strove for and obtained a correction of a decree that was framed against the lawfulness of marriage after divorce because their Republick hath the Isles of Cyprus Candy Corfu Zante and Cephalonia where the inhabitants are Greeks and from all antiquity have put away their wife 's for fornication and taken another wife neither were ever condemned for this cause by any Synod Some difficulty was for reformation for the Ambassadors urge the Reformation of the clergy because their corruptions had been the fountain of all the heresies The Vltramontans imputed all the corruptions unto the Roman Court The Courtiers willing to satisfy the Pope and do no prejudice to themselves did consult how to divert that purpose and to this end they propound the Reformation of Princes The Orators give notice of this unto the Princes and in the Synod they say The Fathers were assembled at first for extirpation of heresies and Reformation of the clergy and not for any Secular cause The Legats reply The Reformation of the Church in all her members appertaines unto the Synod And they advertise the Pope Then the Pope hastened to finish more then ever before and of this he wrote unto his Nuâ—tij in Germany Spain and France and spake of it unto the Ambassadors lying at Rome With the Oratours of the Italians he used this conceit he said he would think him more obliged unto them in this particular then if they had aided him with Arms in a great necessity Then he instructeth the Legats that they should aim at the finishing of the Synod and grant whatsoever is necessary thereunto yet admitting so few things prejudicial as is possible all which he referres unto their prudence They did so gaining prelats by private colloquies satisfying Orators with promises according to their several interests and making shew to please all parties by plausible and ambiguous canons These were amassed privatly and the prelats being preoccupied were propounded publickly for consent only But the most prudent did sufficiently understand that there was no purpose to remove nor moderate the former abuses some smal errors of the remote Churches were noted only so that it was verified They strain out gnats and remove not beams Some shewes were made of reforming some greater abuses but with reservation of the Pop's interest Before the Cardinal of Lorrain returned from Rome De Ferriers the French Ambassador according to his instructions protested against their proceeding in Reformation of Princes and so did the Spaniard But Ferdinand was fully persuaded by his Son to give way of finishing the Synod because there is no hope of any quietnes unto Germany by it and it hindereth other courses that may be had at home The Pope was glad of his consent but those protestations vexed him untill the Car. of Lorrain said De Ferriers had done so not by new instruction from the King Charles but an older from the King of Navar and he undertook to procure the Kings consent Then the Pope sent this Cardinall with order to finish albeit with distast of the Spaniard for he knew how to appease him As for Reformation of princes in patronages presentations power over the clergy and subiects .... They should not descend to any particulare but renew the antient canons without anathematism If any difficulty shall arise in other particulars reserve that unto him and he will provide â—ufficiently When he was gone the pope sent a form of finishing the Councel to wit All things that were defined under Paul and Julius should be confirmed and it should be declared that all those were done in this one Councel and in all thing the authority of the Apostolical See should be preserved confirmation of the decrees should be demanded of the pope All the Fathers should subscribe and after them the Ambassadors and leaving in the power of the Legats and the Car. of Lorrain to ad diminish or change according to opportunity All those were done so but this information was kept secret untill the Councel was dismissed XV. In Session 24. November 11. the decrees were read of marriage Precipitation of the decrees and of Reformation Because some opposition was made some canons of marriage were omitted and some of Reformation as if these had been precipited it was appointed to correct them in the congregation and the next Session was appointed to December 9. with power of anticipation November 14. Lorrain in a privat conference with the Legats and some Bishop of every Nation propounded the ending of the Councel they all excep the Spaniards upon the above-named motives do consent Then the matter of
at least of the most learned in the Chapter to the admission of such as shall have function in the Church and that al 's many other of the Chapter as please may be present and vote at the said admission That Ministers and Readers be planted throghout the realm and Readers especially be appointed at every church where it may be done conveniently who being found qualified by the Bishop or Superintendent and entring by the lawfull order of the true reformed Church shall Minister the sacrament of baptism and solemnize marriage after the lawfull orderly proclamation of bans That all Common churches be disposed as Benefices to qualifyed persons That no disposition be made of any Deanry Provestry collegiat church or other Benefice whereunto other churches are annexed till it be provided how the Minist of every one of these severall churches shall be sustained of the fruits of the same churches if it be possible by speciall assignation of so much yearly stipend as shall be found reasonable that who shall have the title of Abbot Prior or Commendator be learned or well qualified because he must have place in Parliam That the King's Letters commendatory under the Signet being directed to the Archbishop or Bishop of the bounds where the Abbay or Priory lyeth he shall try his ability learving and upon his testimoniall from his Ordinary shall compeat before the King or his Regent and give his oath in form as the Bishop gives And because the persons of the Convent are departed this life the Ministers serving the Churches of the Abbey or Priory shall be the Chapter or assessors to the Commendator in giving any infeftments tacks rights or dispositions of rents concerning the living That the person admitted Commendator may be promoted if he shall be found worthy to be a Senator in the Colledge of Justice or employd by the King in necessary affaires of the Common wealth That first of all it be provided how the Ministers of the Churches belonging to the Abbey or Priory shall be sustained of the fruits belonging to the same Churches Sundry other articles conclusions were agreed upon concerning the disposition of Provestries prebendaries collegiat-Churches founded upon remporall landes or annualls as also of chaplanries of the like foundation for support of the schools the chapters of Metropolitan and cathedrall churches the Kings recommendation with licence to chuse a bishop the form of the edict to conveen the Chapter for his election the testimoniall of the Dean and the Chapter to be returned unto the King or his Regent the confirmation provision regall assent upon the Chapter 's certificat the Kings command to consecrat him his oath to be taken before the King or his Regent the Kings restitution of the temporalities the form of a Letter to be directed to the Ordinary or the See waking to the Dean of the Chapter in favors of a person to be promoted unto an Abbacy or Priory the testimoniall of the Ordinary returned to the King or his Regent the gift of provision upon the Ordinarie's certificat the form of tryall of Bursares or Fellowes and their gift or provision the form of oath to be given by any person provided to any Benefice of cure at his admission and of Bursares of Arte of Theology Lawes Medicine at the time of receiving them into the Universities These Articles and forms were considered by the Counsell and approved by the Regent in the Kings name upon the first day of February following This gallimafry made with such hast could not be well maâ—e here a fair shew of restoring Benefices unto the Church but in effect it was only to put Church-men in titles to the end Noble men might get the greater security from the Titulares of the temporall landes to be fued unto them ease of the â—iths and pensions to their seruants and dependants It had been good for the well fare of the Church that such titles had never been hatched or suffered to keep any life The Bishop of this forge were called Tulchan Bishops A tulchan is a calves skinn stuffed with straw to cause a cow give milk so the title of Bishop helped to cause the Bishoprick yeeld commodity to the Lord who procured it unto him Edicts were affixed upon the churches-door and Abbey gate of Santandrews upon the Lords day February 3. By the Earle Mortons direction On fridday February 8. Patrick Adamson in his Sermon spake of three sorts of Bishops My Lord Bishop My Lords Bishop and the Lords Bishop My Lord three sorts of Bishops Bishops said he then was the Bishop in time of Popery my Lords Bishop is now when my Lord gets the Benefice and the Bishop serves for a portion to make my Lords right sure The Lords Bishop is every true Minister of the gospell Master John Douglas was chosen howbeit many opposed to the election George Scot Minister at Kirkady took instruments that he consented not John Knox preached on Februay 10. in presence of the Earle Mortoun and refused to consecrat or ordain as they called it John douglas yea there publickly he denounced auathema to the giver and to the receiver After noon the Superintendent of Fife went up to the pulpit he taught on Tit. c. 1. And after Sermon he followed the same order which was used at the admission of Superintendents But when the Bishop was demanded Whether he would be obedient unto the Church and usurpe no power over the same he answered I will claim no greater power than the Counsell and generall assembly shall prescribe It is likly that these bb and the Court aimed at a greater power than was already agreed upon and that they hoped to obtain at the generall assembly what they pleased having sped so well at the Convention in Lieth where it was agreed that Archbb. should exerce no greater jurisdiction in their spirituall function than the Superintendents but marke what followes Whill the same be agreed upon Hence appeares that farther was intended John douglas answers unto eyery demand out of writ The Bishops of Caitnes the Superintendent of Lothian and David Lindsay sate by him and rising layd their hands on him and embraced him in signe of admission When John Rutherford Provest of the old colledge had said that Master John Knox's repining had proceeded from malecontement the next Lords day John Knox said in Sermon I have refused a greater Bishoprick than ever it was and might have had it with the favor of greater men than he hath this but I did and do repine for discharge of my conscience that the church of Scotland be not subject to that order So far in that historicall Narration Hence appeares 1. What John Knox meaneth in his Letter unto the assembly by the word tyranny to wit episcopacy and by the two points of the battell that this work of setting up Bishops at that time was done without the knowledge of the assembly seing it was not proponed by the assembly nor specified
unto every one of these four parties but particular heads was committed to every person and their conceptions were to be examined in their particular convention c. as will appear by the next Assembly which conveened at Edinburgh The 31. Assembly October 24. where were two Bb. Superintendents c. John Craig is chosen Moderator 1. Three Ministers were sent to petition the Lord Regents presence or some authorized by his commission they report his answer that this advertisement was come so suddenly that he could not be present nor address Commissioners but if the Assembly think it meet he shall appoint some of the Counsell to conveen with their commissioners To conferre upon such things as may tend to the furtherance of Gods glory 2. It is thought good that the things already penned concerning the Policy of the Church as was ordained in the late assembly should be revised and other particulars which now may be given-in should be heard and put in good form The Assembly requesteth the Lord Chancellor the Laird of Lundy Ministers Andrew Hay Andrew Melvin James Lowson John Dury Robert Pont James Wilky George Hay and Clement Litle To conveen after noon dayly during this assembly and conferre what is already penned with other things that may be given-in advise thereupon collect and put in good form and report the same unto the Assembly before dissolution hereof 3. Because the multitude of particulares in the books of Commissioners spend much time and they who are deputed to revise them know them not so weell as the provinciall Synods It is appointed that the books of the Visiters or Commissioners be tryed in the provinciall Synods and subscribed by their Clerks and reported again to each Generall assembly by the Commissioners that the Church may know their diligence 4. It is ordained that all Ministers within eicht Myls or otherwise at the discretion of the Visiter shall resort unto the place of Exercise each day of Exercise and especially the Ministers who are appointed to prophecy and ad where in if either of these two shall faile he shall be censured by the Exercise for the first fault and by the Synod for the second fault and if he incurre the third time he shall be summoned before the Generall assembly 5. Whereas Patrick adamson is presented to the bishoprik of Santandrews some do propound that according to the ordinance of the Assembly concerning Bishops he should be examined by the Assembly before he be admitted by the Chapter The said Patrick answereth The Lord Regent had discharged to proceed in that manner because the Act is not consented unto And the Assembly consents that answer shall be given to the Lord Regent by the Chapter 6. Three are sent unto the Lord Regent for provision to be made unto the Visitors according to the order Answer was returned the next day that the Lord Regent will advise with the rols and the generall Collector 7. The Clerk of the Secret Counsell presenteth some questious for the better expedition of Ministers stipends and craves in the Regents name the decision of these questions at least of so many of them as may bee for the time The assembly appoints sixteen Ministers and the Superintendent of Anguise to conveen this day after the dissolution of the assembly To visite and consider the Heads of the Policy advise and consult diligently thereupon and upon these questions and report their judgements in write unto the next Assembly 8. Androw hay Commssioner of Cliâ—sdale was summoned to compear before the Regent and the Counsell and to bring with him the ordinance made by the Synodall assembly concerning the excommunication of the Captain of Crawford with the Act whereupon it hath proceeded that the verity may be known The Assembly ordaines him and others that were summoned to give obedience They went and when they returned they declare that because they had not produced the ordinance and act foresaid which they could not do because the Clerk was taken up for the time the Consell had suspended the Sentence of excommunication untill these were produced and they had protested for the liberty of the Church 9. Thomas hepburn was accused for teaching Never a soul goeth to heaven before the later day After reading of this article the assembly without any exception condemneth it as hereticall and contrary unto the reueeled word of God and inhibites all persons to maintain it privatly or publickly and appoint certain Brethren to confer with this Thomas for his resolution and in the the mean time discharges him from entring into the Ministry untill the Church see further concerning him 10. The Chapter of Santandrews gave up the examination of Patrick adamson unto the assembly and he refuses again to submitt unto the the Assembly 11. Saltpans and other work which drawes away people from hearing the word of God should not be permitted on the Lords day and the violaters to be debarred from the benefits of the Church untill they shew their repentance 12. No burialls should be withim the walls of a church and the contraveeners should be suspended from the benefits of the Church till c. 13. James Bishop of Glasgow being required to declare of what particular flock he would take the charge gave this answer in write Forsomuch as it is not unknown unto your W. that yee gave commission unto certain godly and discreet Brethren to treat and conclude with certain Noblemen appointed Commssioners by John Earle of Marre the Kings Regent in which Conference it was agreed by the Commissioners of both sorts that the names style and jurisdiction of Bb. with the form and manner of institution was ordained to remain and stand enduring the Kings years of minority or untill a Parliament shall decide otherwise and conform to that order I was received into the Bishoprick of Glasgow and gave my oath unto the Kings Majesty in things appertaining to his Highness and if I would change any thing appertaining to the order or power or priviledges thereof I should be afrajed to incurre perjury and may be called by his Majesty for changing a member of his State But to the end your W. may know that I desire not to be exeemed from bestowing such gifts as God hath communicat unto mee I am content at your command to haunt a particular Church and teach there when I shall be in the Shirefdom of Aire at the sight and discretion of the Brethren of that Country and when I am in Glasgow to exercize likewayes at some part where the Brethren there shall think most necessary ...... without the prejudice of the power and jurisdiction which I received with the Bishoprick untill the time prescribed in the said Conference ...... at which time I shall be content with all reformation as shall be found expedient The assembly is content with this answer untill the next Assembly Observe 1. That the articles of the discipline were debated at this Assembly and further consulation was appointed
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
of the offender was by his publick pennance satisfied now absolution shall be pronounced thogh that be not accomplished Then the party offending should in his own person hear the Sentence of absolution pronounced now Bishops archdeacons Chancelors officialls commissares and the like absolve one man for another And this is that order of ecclesiasticall disciplin which all godly wish to be restored to the end that every one may by the same be keept within the limits of his vocations and a great number may be brought to live in godly conversation Not that we mean to take away the authority of the Civil Magistrat and chief Governor to whom wee wish all blessedness and for the increase of whose godliness wee pray dayly but that Christ being restored into his Kingdom to rule in the same by the scepter of his word and severe disciplin the Prince may be the better obeied the realm flourish more in godliness and the Lord himself more sincerely and purely according to his word served than heretofore he hath been or yet at this present time is Amend therefore these horrible abuses and reform Gods Church and the Lord is on your right hand you shall not be removed for ever For he will deliver and defend you from all your enemies either at home or abroad as he did faithfull Jacob and good Jehoshaphat Let these things alone and God is a righteous Judge he will one day call you to your reckoning Is a reformation good for France and can it be evill for England Is discipline meet foâ— Scotland and is it unprofitable for this realm Surely God hath set these exampls before your eies to encourage you to go forward to a thorow and speedy reformation You may not do as heretofore you have done patch and peece nay rather go backward and never labor or contend to perfection But altogether remove whole antichrist both head body and branch and perfectly plant that purity of the word that simplicity of the sacraments and severity of disciplin which Christ hath commanded and commended to his Church And here to end wee desire all to suppose that we have not attempted this enterprise for vain glory gain preferment or any worldly respect neither yet judging ourselves so exactly to have set out the estate of a Church reformed as that nothing more could be added or a more perfect form and order drawn for that were great presumption to arrogat so much to ourselves seing that as we are but weak and simple souls so God hath raised up men of profound judgement and notable learning But hereby to declare our good wills towards the setting forth of Gods glory and the building up of his Church accounting this as it were but an entrance into further matter hoping that our God who hath in us begun this good work will not only in time hereafter make us strong and able to go foreward herein but also move others upon whom he hath bestowd greater measure of his gifts and graces to labor more throughly and fully in the same The God of all glory so open your eyes to see his truth that you may not only be enflammed with a love thereof but with a continuall care seek to promote plant place the same among us that we the English people and our posterity enjoying the sincerity of Gods gospell for ever may say always The Lord be praised To whom with Christ Jesus his son our only Savior and the H. Ghost our only Conforter be honor praise and glory for ever and ever Amen Now excepting these whose faults are here touched who can say but this was a wholsom admonition and certainly it doth concern all in power which shall read it untill the end of the would But what followed upon it the Bishops rage and persecute the Ministers which dar speak against their dominion or will not conform unto their toyes I will here remember one passage An. Archpriest Blackwell being about that time prisoner in the Clink where sundry Ministers were also prisoners said to one of them he marvelled of what religion the Bs of England were us they committ said he because we are papists and you they commit because yee will not be papists that they persecute us it is not much to be marveled because there is some seeming difference betwixt them and us though it be not much but that one Minister of the gospell should persecute another or that one protestant doth pursue another to bonds and imprisonment for religions sake is a strange thing but of the two they love us better a Papist they like well enough if they durst shew it but Puritanes they hate with their heart and that all the world may see So said he It was their custom to revile with the name of Puritanes all who did oppose their course What the Priest said tauntingly was the lamentation of many I will name the testimony but of one a learned and piousman as his works yet extant do demonstrate I mean John Udall somtimes Minister at Kingstown upon Thames who in the year 1588. ended his life in the Whyte-lion in Southwerk as prisoner for opposing episcopacy among other pieces he The testimony of I. Vdal concerning the practises of Bb. describeth The estate of the Church of Enlgland in a Conference there he shewes 1. That a Bishop and a Papist were sent by the other Bishops into Scotland to subvert their Generall Assemblies and the rest of their jurisdiction for fear that if the Ministers in Scotland had got up their disciplin the Soverainety of Bishops had fallen in England also he saith they prevailed a while in Scotland but the whole Land cried out for diciplin again and the Noble men did so stiffly stand to it and the Ministers that came home from England dealt so boldly with the King that I said the Bishop was utterly cast out without all hope ever to do any good there again 2. He telleth of a Minister declaring unto the Bishop as not knowing one another three abominations committed by the Bishops in England first rhey bear such enmity against the kingdom of Jesus Christ that they put to silence one after another and will never cease if God bridle them not untill they have rooted out of the Church all the learned godly and painfull teachers The second is that they enlarge the liberties of the common enemies the Papists The last is that they committ the feeding of the flocks of Christ unto those that prey upon them and either can not or will not labor to reclaim the wandring sheep So that the conclusion may be gathered upon their actions it must needs be the eversion and overthrow of the gospell and so consequently the bringing-in of popery and atheism 3. a gentle man askes the Bishop Why he had taken a Papist with him into Scotland seing if he be a right Papist he would labor to erect the Popes Kingdom The B. answered That man was thought fit above all
playes of robinhood murderers which overflow the Land Item that the Ministers already planted may be provided with sufficient livings Item the Act of annexation to be dissolved the new erections and patronages may be discharged the Act of dissolution of prelacies and Benefices consisting of moe churches to be ratified established The Act of February An. 1587. the exception of Juny 8. being added may have place That small Benefices that are disponed to Ministers may be free of taxation c. XII The next Assembly is appointed to conveen at Aberdien August 17. in the year 1592. but if a Parliament shall be called the brethren being advertised by the presbytery of Edinburgh shall conveen two dayes before in the Town where the Parliament shall be called The contest between the Assembly and the Session is recorded by B. Spotswood to have begun thus John Graham of Halyairds within the parish of Kirklistoun being then L Justice and one of the Colledge of Justice had intended an Action of removing against some fuars and to bear out his plea suborned Ro. Ramsay a Notary in Sterlin to give him an instrument that made for his purpose The defendents offer to disprove the instrument and in the mean time upon a Warrant obtained from his Ma. they apprehend the Notary who confessed that the instrument which he had subscribed was brought to him by William Graham brother to the foresaid John and that he knew nothing of the business and being pursued criminally was upon his confession condemned of falshood and execute to death The pursuer as he was a man bold and impudent to maintain the truth of the instrument did intend Action against Patrick Simson who had dealt with Ro. Ramsay to confesse the truth of that instrument alledging that he Simson had seduced the man and made him deny the instrument The Minister regrates his case unto the Assembly there upon John Graham is summoned to answer for the scandall raised against the Minister He compeares and answereth thaâ— he would prove what he had alledged before the Iudge competent The Assembly replieth He must qualify it befnre them or they would censure him as a slanderer Hereupon followed the contest The issue was the Lords esteeming this an encroaching upon their priviledges and that upon such grounds all actions that touched any Minister might be drawn from their Iudicatory do resolve to send a prohibition unto the Assembly and discharge their proceeding but by the mediation of some well disposed persons that loved not to have questions of Jurisdiction moved the business was setled and both actions ordained to cease But the instrument was sustained by the Lords and judged to make faith which in end turned to the pursuers undoing So far he XXIX The King was diligent to remove the broils of the Nobles by calling them before the Counsell and causing them submit their quarells and partly by making strict lawes against the troublers of the common peace but it was long work and new troubles wereay breaking out as in the end of the year the Earle of Bothwell and some others envying the credite of the Chancelor made a conspiracy and sturre in the Kings palace and on February 7. year 1592. the Earle of Huntly killed the Earle of Murray in Dunibrissell and the Papist Lords were plotting a traiterous comspiracy 1592. with the King of Spain by means of Scots Jesuites some lying in Spain and some in Scotland interchanging letters for assistance to invade first Scotland and then England as the Letters were intercepted in the end of that year that were some written and some blank and appointed to be filled up by the Jesuits in Spain as the trustees in that business and all subscribed by Huntly Anguse and Erroll These Letters were printed and the discovery of the Confession of George Ker and David Graham of Fentry who was arraigned and be headed at Edinburg February 16. year 1593. These being Civil I would have omitted but these are the ground of other things following The Nationall assembly conveenes at Edinburgh May 22. Robert Bruce is chosen Moderator I. It was considered to The 54. Assembly propound unto the King Parliament these petitions 1. That the Acts of Parliament in the the year 1584. against the disciplin of the Church and their liberty be annulled the same disciplin whereof the Church hath been now in practise may be ratified 2. Abolition of the Act of annexation and restitution of the patrimony of the Church 3. That Abbots Priors and others pretending the title of the Church and voting in name of the Church without their power and commision be not admitted to vote in name of the Church neitherin Parliament nor other convention 4. That the Country may be purged of fearfull idolatry and blood-shed Commissioners were named for this end II. It is referred to consultation whither is be lawfull that the Ministry should succeed in the place of Prelates to vote in Parliament III. It is ordained that Ministers receiving Commissions from the Church if they be slothfull in execution shall be rebuked in the face of the Assembly for their negligence IV. The Church considering their duty to God and the necessity of the charge layd upon them and seeing the dayly decay of religion and lack of justice whereof the effects to the regrate of all true Christianes do more and more fall-out in miserable experience And that the duty of their office burdeneth them to discharge their consciences in this behalf unto their Soveraigne unto whom it chiefly appertaines to procure remedy there of Therefore they direct certain brethren to passe immediatly unto his Ma. and to lament the dayly decay of religion disorder and lack of justice within this realm and to admonish gravely that he will do for remedy of these evills as he will answer unto God and like wise to admonish in name of the Eternall to have respect in time unto the estate of true religion perishing and to the manifold murders oppressions enormities dayly multiplied through impunity And to discharge his Kingly Office in both as He would eschue the fearfull challenge of God and turn his wrath from his Ma. and the wholl Land And to the end his Ma. may be the better enformed they are ordered to declare the particulaâ—es V. Alexander dickson being summoned compeares he is asked whither he had subscribed the articles of religion presently professed established within the realm and whether he had communicat at the Lords Table He answereth he had done both when he was a Student in Santandrews Then he is asked In what heads he differeth now He answereth There be sundry heads wherein he agrees not with the Confession of faith He is bidden either now by word or too morrow by writ declare the specialls He plainly avoweth and protests he differeth from them in all the substantiall points of religion wherein the Papists controvert with them Upon this his confession the Assembly findes that
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
sailers and traffickers with Spain that trafficking is not intermitted It is ordained that the former acts be put to execution without respect of persons XVIII It is ordained that the Presbyteries of Dundy Arbroth summon before them the Ladies of Huntly Suderland and Caitnes to subscribe the Confession of faith Under the pain of excommunication which summons shall be executed by a Minister named in the severall Provinces XIX The next Assembly shall be at Aberdien the first thuysday of Iuly 1599. The Hist Narr hath some observations on this Assem 1. The Assessors or Privy conference were named by the King I will not insist to gather the changes of this which was called The privy conference some what hath been marked before 2. Nothing of moment was done the first two dayes but Ministers were brought unto the King from morning till late atnight and voters were procured to the vote in Parliament 3. Andrew Melvin was commanded first to keep his lodging and upon the ninth day he and John Johnston a professor of Divinity in Santand were charged to depart out of the town Under pain of horning 4. Some Presbyteries gave-in their grievances against the Commissioners such altercations were not heard before at any time in our assemblies Papists and Politicians took their pastime and gathered matter of calumny but the King fearing that the main purpose could not succeed that way labored to have the grievances buried and to please the Ministry he promised to travell with the tacks-men of the tyths for augmentation of stipends 5. A week was spent before the cheif point was propounded To weary the Ministers coming from the farrest parts that after the departure of some they detaining their own adherents might the more easily come to their purpose 6. The King in Sess 10. declared how great care he had to adorn benefite the church and to restore her patrimony and for effectuating this it was needfull thar Ministers have vote in Parliament without which the church can not be vindicated from poverty contempt I minde not said he to bring-in Papisticall or English Bishops but only to have the best wisest of the Ministry appointed by the gene assembly to have place in counsell and Parliament to sit upon their own matters and not to stand always at the door like poor supplicants despised and nothing regarded Some of the commissioners spoke to the same purpose Nevertheless there was sharp and hote reasoning in the eleventh Session against that vote Robert Bruce Ja. Melvin John Carmichell John Davidson William aird and some others oppugned The King did commend Iohn carmichell for his acuteness Iames melvin's reasons are extant in The course of conformity But what can reason availe where authority swayed the matter and votes were procured before hand Besides the point was made so plausible to the wordly minded that they thought it the only mean to recover the Church-rents Some were so simple that they could not see the bad consequents The negative voters were overcome by ten votes and had overcom the affirmative if Barons not having commission had not been demanded to give votes also And even then some who consented that the Church should have vote would have had Elders as Barons and Burgesses chosen by the Assembly to be the Commissioners Others were content to accept it upon whatsoever conditions When John Davidson's vote was asked he desired them noâ— to be sudden in so weighty matters One said The title Lord could not be denied to him who sits in Parliament and hath maintenance ansuerable to that dignity John Davidson then said See yee not brethren how bonily the Bishop beginneth to creep out novâ—s et palliatus Episcopus The King and many others fell a laughing So light account made they of the matter But he proceeding said Have we not done much that have striven so long time against that corrupt estate to bring forth now such a birth The deceitfull workers wold extenuate the matter and cover their proceedings as if no such thing were intended 7. The King Commissioners had framed some cautions to inclose the Voter that albeit he becom never so wild yet he shall not turn into an English or Popish Bishop to the end he might be the more easily embraced but when these were read they perceived it and many began to skar which had assented to the main point therefore these were referred to be advised upon 8. Andrew melvin John Johnston were debarred when the main point was to be reasoned and voted but were permitted to be present at the appointed meeting where no power was granted to conclude but in case of universall agreement to the end their reasons might be known before the next assembly and then shifted or suppressed 9. The Synods were appointed to conveen all in one day that one should not know what another had done or receive light from another Then he shewes what followed 1. The Commissioners to plant Ministers in the severall quarters of Edinburgh wrought great vexation to Robert Bruce in Aprile and May he had been Minister there elleven years and when he was to accept a part of the town with Ja. balfour they presse him with imposition of hands Lest it might seem that he had run unsent all the former years he refuseth to accept imposition of hands as a ceremony of ordination or of entring into the Ministry but was content to receive it as a signe of confirmation if they would give in writ their declaration thereupon which after great debate they gave at last This ceremony before was held indifferent but then was urged as necessary because they were laying the foundation of episcopacy thogh in words and outward profession they denied it 2. William melvin a Senator of the Colledge of justice and Sir Patrick murray were directed by the King unto the Synod of Fife in Juny These A Policy in voting were carefull to have three chosen for the appointed Conference which favored the Kings course By the advice of their favourers a number of the most opposite were put upon the leets to the end the votes of them which were so affected might be divided where as the votes of such as were wrought upon were layd upon three only So Thomas Buchanan Ge. Gladstones and Iohn fairfull were chosen which when the other part that were the greatest part perceived they would yeeld to no other commission but to report faithfully the judgement of the Synod to reason vote and conclude nothing but according to it 3. The Commissioners from Synods conveen at Falkland Iuly 25. 1598 the King and his adherents found not such advancement of their course as they expected When the opponents could not recall the main point they labored for the straiter conditions which follow in the next Assembly To the end the particulares may be better dressed the Assembly was prorogated by proclamation untill March 1600 as also that the King by degrees might bereave the liberty